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HARMONY 

OR 

SYNOPTICAL ARRANGEMENT 



GOSPELS: 

FOUNDED UPON 

THIS MOSS ANCISNT OPINEON 

RESPECTING THE 

DURATION OF OUR SAVIOUR'S MINISTRY, 

AND EXHIBITING 

THE SUCCESSION OF EVENTS 

IN 

CLOSE ACCORDANCE 

WITH THE ORDER OP 

THE TWO APOSTOL2CAL SVANGSLXSTS. 

nTr/f DISSERTATIONS, NOTES, AND TABLES. 



BY LANT CA It P ENTER, LL.D 

MINISTER OP THE GOSPEL. 



BRISTOL: 
WTLLIAM BROWNE, 29, CLARK STREET, 



1835, 







FUI.I.EIt, PBINTER, BIIISTOT . 



This volume contains the result of investigations commenced thirty years ago, and 
I pursued, at intervals, to the present time. The first sheet of the Harmony was sent to 
I the press last September twelvemonth ; and since that period, the execution of the work 
I has been the leading object of my study and labour. The convictions and sentiments 
with which I have brought it to a conclusion, I have stated in p. cxxiv of the Pre- 
liminary Dissertations ; and 1 do not repeat the expression of them here. With perfect 
comfort, and with great hopefulness, I desire for my Arrangement the severest scrutiny 
that faithful equity and the love of truth can exercise : I have sought for nothing but 
conformity with reality ; and if my belief that I have attained at least a much greater 
approximation to it than any preceding Harmonist has attained, should not abide such 
scrutiny, I shall cherish the expectation that my errors will assist future inquirers in 
approaching the truth. Till then, rny Arrangement may assist others, as it enables me, 
to retrace with readiness, and in a clear and simple succession, the most important 
occurrences in the records of the human race. 

In one respect alone do I seek for some indulgence ; which those will most readily 
give, who best know the difficulties of the case : I refer to the translation. My first 
intention was, to alter the common version in those cases only where the purposes of a 
Harmony required it, which I have found much more numerous than I expected ; viz. 
in corresponding passages, where the same words in the Greek are rendered differently 
in the English, and where different words have the same rendering. It appeared 
desirable not to add to the associations which would check the reception of my views 
as to the Duration of our Saviour's Ministry and the Succession of Events in it. But it 
was suggested, when commencing the printing, that, as the ultimate object was to aid 
in the private study of the Scriptures, it would be desirable to depart from the public 
version, wherever I believed that the sense of the original is not closely or clearly given, 
or is not expressed according to the present usages of our language; and I undertook what 
will, I trust, increase the usefulness of the volume, but has increased tenfold the labour 
required. This, however, has been amply rewarded by a more definite apprehension, 
in various parts, of the import of the all-important records, and by the perception of 
numberless indications of authenticity, which, but for such examination, I might have 
passed by. — All I desire respecting the translation is, that it shall be tried by no other 
tests than those of close fidelity to the original Greek, and of increased uniformity 
of rendering. And I would solicit a reference to the last number of the Appendix, 
where I have given such observations and corrections as have hitherto occurred to me ; 
together with remarks on the position of certain Sections in the Harmony. 

In the technical arrangements, by which some of the main objects of a Harmony are 
so obviously promoted, I have been greatly aided by my Printer ; and I am also indebted 
to him for various suggestions in the progress of the work. — Some ineuriae we have 
ourselves discovered, and more will doubtless be observed hereafter ; but those who 
have been concerned in the execution of the woik, have done every thing which I could 
desire in order to carry my plans into effect j and these were often necessarily varied 
by varying circumstances. We have all done what we could. 



On the Preliminary Dissertations is is hot requisite that I should offer any remarks, 
except that the Third, in particular, has extended far beyond my expectations. Those 
readers who find the preceding Dissertations too full of critical investigation,— though 
there is little in them which requires an acquaintance with the original language,— may, 
in the Third, and in the latter part of the Fourth, find much which will aid in the 
purposes of the volume. 

The Notes are only such as the narration or the rendering required ; and they 
present the compressed results of critical examinations, which to have detailed would 
have required volumes. I have often given the opinions of others as my authority ; but, 
in no instance, without having made them my own ; and it is not through negligence or 
disregard that I have seldom stated the reasons on which I rest conclusions that are 
different from those of various scriptural critics whose writings I thankfully value. I am 
happy in referring the student to Kuinoel's Commentarius in Llbros Novi Testament: 
Historicos, which was reprinted in London some years ago, with Griesbach's Text annexed, 
and which may now be had at a very reasonable price. The work is tinctured occasion- 
ally by anti-supernatural explanations ; but it presents almost every thing that can be 
desired, in connection with Schleusner's Lexicon, and Schmid's Greek Concordance. 

The completion of this work may now enable me to proceed with others which have 
long been postponed for it. Of these the first will probably be a Monctessaron for the 
tise of the young and uninformed. At some future period I hope to publish a similar 
work, for more general use, with explanatory observations and practical reflections ; 
but in the mean time I should be glad to lead the attention of my readers to the 
valuable Exposition of the late Rev. Timothy Kenrick of Exeter, which ought to be 
more known and employed than I believe it is. A second Edition was published in 
1821, by his son, the Classical Tutor at Manchester College, York. 

During the spring of the present year, the Rev. R. B. Aspland, my esteemed 
Colleague in the pastoral office, proposed to me to publish this work by subscription, in 
order that the circulation of it might be made more speedy, and that I might be secured 
from loss; and by his exertions, and the aid of other valued Friends, here and in other 
places, the whole of the present impression, consisting of five hundred copies, is required 
for Subscribers to the work, — though I must reserve a few, to be submitted to the 
examination of some able Critics in this country, out of my own religious connection, 
and of some of my Brethren in Boston. This result is much beyond ray first expectations j 
and I am very thankful to my Friends for the service they have rendered me. Through 
the unexpected extension of my Dissertations, more than reimbursement for actual 
expenditure has become entirely out of the question. I am happy in presenting my 
labour to those who have contributed to prevent pecuniary loss ; and I shall indeed be 
thankful if it promote among us the study of the work and the character of him before 
whose tribunal we shall all stand, for acceptance, or for condemnation. 
Dec. 15, 1835, 



CONTENTS 



PRELIMINARY DISSERTATIONS. 



Page 

Diss. I. On the Duration of our Saviour's Ministry. 

Sect. i. Various Opinions respecting it ix 

ii. View of the Opinions of the Early Christian Writers xiii 

— — in. General Considerations respecting the direct Scriptural 

Evidence on the Subject xvi 

iv. On the Quadripaschal Hypothesis — that the Ministry of Christ 

included Four Passovers xix 

v. On the Tripaschal Hypothesis — that the Ministry of Christ 

included Three Passovers only xxvi 

[On the Structure of St. John's Gospel p. xxxi — xxxv] 

vi. The Ministry of Christ included Two Passovers only xxxviii 

Diss. II. On the Structure of the First Three Gospels in 

relation to the succession of events in our lord's 
Ministry. 
Sect. i. View of St. Matthew's Gospel xli 

ii. View of St. Mark's Gospel xliv 

in. Order in which the Gospels were composed xlvii 

iv. View of St. Luke's Gospel xlix 

« v. On the General Preferableness of St. Matthew's Order in the 

Chronological Arrangement of Events lvi 

vi. On the Extent to which the Order of St. Luke's Gospel is 

Chronological lxi 

Diss. III. On the Political and Geographical State of Palestine 
at the Period of our Lord's Ministry : giving a 
Descriptive Survey of the Districts in which he resided 
or journeyed. 

Boundaries and Divisions of Palestine lxv 

Political State of Palestine in these several Divisions lxviii 

General Face of Palestine lxix 

Country north west of Jerusalem lxx 

South of Jerusalem lxxi 

Route through Samaria from Judasa to Cana of Galilee Ixxiii 

Divisions of Galilee , lxxvi 



CONTENTS OF THE PRELIMINARY DISSERTATIONS. 

Page 

Diss. III. View of the we stern part of Galilee lxxvii 

Continued. Nazareth lxxix 

Mount Tabor lxxx 

Region of Mount Carmel lxxxi 

Plain of Esdraelon lxxxiii 

View of the Lake of Galilee from the south-west . ••« lxxxiv 

Route from Nazareth towards the Lake lxxxv 

Intense heat in July and August lxxxvi 

View of the Lake from the heights near Bethsaida of Galilee . . lxxxvii 

Extent of the Lake and Account of Tiberias lxxxviii 

Magdala, Land of Gennesareth, and Capernaum , lxxxix 

On the Mountain-scenery surrounding the Lake xc 

Route northwards, from the Vale of Doves, by Saphet xci 

Jacob's Bridge and the Region of Bethsaida Philippi xcii 

Course along the west of the Jordan to Caesarea Philippi xciii 

Region of Tyre and Sidon xciv 

The Jordan after issuing from the Lake of Galilee xciv 

Scythopolis and iEnon with the district westward xcv 

Desert of Judaea, and Plain of the Jordan xcvi 

Ford of the Jordan at Bethabara, and Region east of the Jordan xcvii 

Account of Peraea by Josephus xcviii 

Route from Jerusalem to Jericho xcix 

Jericho and the Fountain of Elisha c 

The Region of the Dead Sea ci 

Bethany and the Mount of Olives ciii 

The Hills of Jerusalem and the Valley of Hinnom civ 

(Mr. Catherwood's Plan of Jerusalem) , , cv 

Valley of the Kedron and the Garden of Gethsemane cvi 

Extent of Jerusalem, and places within it cviii 

Description of the Temple, according to Josephus fix 

List of Engravings illustrating the foregoing Descriptive Survey 

of Palestine , cxiv 

Diss. IV. On the Succession of Events recorded in the Gospels ; 
giving an Outline View of our Lord's Ministry. 

Fundamental Positions regarded by the Author as established. . cxv 
Mode of arranging the Occurrences between the Festivals during 

our Lord's Ministry , ex v 2 

Examination of the Objection to this Arrangement, arising 
from the position in the Gospels of the record respecting the 

Walk through the Corn-fields .j. cxviii 

The Author's Conclusion on the Subject exxiv 

Division of the Gospel Records exxv 

Outline View of our Lord's Ministry, arranged in Ten 

Parts corresponding to those in the ensuing Harmony exxv 

N. B. The foregoing Dissertations, with A, C, and D of the Appendix, and] a Tabular View of the 
Synoptical Arrangement, may be had separately from this volume, at Mr. Rowland Hunter's, St. Paul's 
Church Yard, London. 



HARMONY 

OR SYNOPTICAL ARRANGEMENT OF THE GOSPELS. 

Page 
INTRODUCTION. 

Circumstances connected with the Birth and Childhood of John the 

Baptist and of Jesus Christ «... , , 1 

RECORDS OF CHRIST'S MINISTRY. 
Part I. The Preaching of John the Baptist- and the Ministry of 

Christ to his First Miracle 13 

II. From the First Passover, inclusively, to the Approach of 

the Feast of Tabernacles 23 

— — III. Transactions connected with the Feast of Tabernacles .. 39 

IV. Christ's Public Preaching in Galilee — in the interval 

BETWEEN THE FEAST OF TABERNACLES AND THAT OF DEDI- 
CATION — until the Mission of the Twelve 49 

Identity of the Discourse in the vith chapter of Luke, with the 
Sermon on the Mount in Matthew 64 

On the Diversity in the Narratives of the Cure of the Centurion's 
Servant 66 

Circumstances of the Cure of the Paralytic 74 

V. Transactions of Christ after sending forth the Apostles, 

shortly before the Feast of Dedication, till all of them 
had collected to him after the death of the baptist... 89 

VI. From the Return of the Twelve — following the Death of 

John the Baptist, and succeeded by the Miracle of the 
Five Thousand — to our Lord's Departure from Galilee... 133 

VII. Our Lord's Final Journey from Galilee, through the Per^ea, 

to his Arrival at Bethany shortly before the Passover . 167 
On the Diversities in the Narratives respecting the Cure of the Blind 
Men near Jericho 188 

VIII. From our Lord's Arrival at Bethany, till the Day on which 

HE ATE THE PASSOVER 191 

On the Time when the Jews ate the Passover in the week of our 

Lord's Crucifixion 225 

Events of the 14th of Nisan ; that is, from Sunset on Thursday to 
Sunset on Friday 226 

IX. The Last Day of the Saviour's Mortal Life 227 

Order of the Occurrences in the Garden of Gethsemane 247 

Summary of the Occurrences in the Palace of Caiaphas 250 

Succession of Events preceding the Condemnation of Christ 261 

On the Denials of Peter 272 

X. From the Burial of our Lord in the Tomb of Joseph, to 

his Ascension into Heaven 275 

Succession of Events on the Morning of the Resurrection 276 

Scheme of the Visits to the Sepulchre • , 285 

St. Luke's Narrative, in the Acts, of Christ's Ascension 295 



APPENDIX 

CHRONOLOGY OF OUR LORD'S MINISTRY. 



Page 
Introductory Observations. On the Year of our Lord's Baptism — Time 
of the Death of Herod— The Fifteenth Year of Tiberius— The Decree of 

Augustus • (i) 

Calendar of our Lord's Ministry ....•• Cvii) 

(■B) 

Tabular View of the Contents of the Gospels, from the Baptism of our Lord 
till his Arrival at Bethany, Six Days before the Passover ; designed to show in 
what degree the arrangement in each Gospel has been maintained ........... (x) 

(C) 

Analysis of the Part of Luke's Gospel which respects the Ministry of Christ 
in Galilee (xiii) 

(») 

Analysis of Luke's Gnomology (xvi) 

(S) 

Observations respecting the Greek Text and the Translation of the foregoing 
Harmony, including some Corrections and Emendations ; together with 
additional Remarks on the position of certain Sections in the Harmony (xix) 

: 



Through deferring it for a place which does not prove suited to my purpose, I have 
omitted to advert to two facts which have been singularly interesting to me ; — that in 
1831 the Rev. Dr. Palfrey, now Professor of Biblical Literature in the University 
of Cambridge, New England, published a Harmony of the Gospels founded on my 
arrangement, with a valuable Preface ; and that the Rev. Henry Ware, Professor of 
Pastoral Theology in the Divinity College of that University, has made that arrangement 
the foundation of his interesting and instructive Life of the Saviour, which has been 
reprinted in this Country. I beg these, my much-respected friends— with the latter 
of whom alone I have had the advantage of personal intimacy — to accept my best 
desires for their usefulness in their very important stations for Christian service. 



DISSERTATION I 



ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 



Sect. I. Various Opinions respecting it. 

By the Ministry of Christ is understood the period between his Baptism 

( and his Crucifixion. It may sometimes be convenient to designate the 

opinion that it included two Passovers only, the bipaschal system ; that 

it included three only, the tripaschal ; and that it included four, the 

quadripaschal. 

The opinion which has been prevalent ever since the time of Eusebius, is, 
that the Ministry of Christ included four Passovers, or between three and 
four years; but this, to use the words of Mr. Benson, li was totally unknown 
to the Christian Fathers of the first three centuries." * Upon this hypothesis 
is founded the very valuable Harmony of Archbishop Newcome, which was 
itself much framed upon that of Le Clerc ; together with Dr. Doddridge's, 
(though Doddridge obviously received it with hesitation,) Mr. Greswell's, 
and various others. f The excellent Diatessaron by Professor White, which 
\ was drawn up by aid of Newcome's Harmony, and others in Latin and 
1 English derived from White's, are of course arranged on the quadripaschal 
system. 

Whiston and Macknight framed their respective Harmonies upon the 
supposition that the Ministry of Christ included ^/zue Passovers. Scaliger, 
Sir Isaac Newton, Stillingfleet, and others, adopted the same opinion: 



* See p. 254 of "The Chronology of our Saviour's Life, or, An Inquiry into the true 
time of the Birth, Baptism, and Crucifixion, of Jesus Christ; by the ~Rev. C. Benson, 
M. A., of Trinity College, Cambridge : "—a work well deserving the attentive perusal 
of the critical student. 

f Newcome's Harmony, and Mr. Greswell's, are in Greek : an English Harmony 
has been founded on each of them. 

b 



X ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

but the tendency of the critical scripturalists of the present day, is to shorten, 
not extend, the period assigned by the prevalent hypothesis.* 

Bengelius constructed his Harmony upon the principle that our Lord was 
crucified at the third Passover after his Baptism ; and that consequently the 
Ministry of Christ included between tivo and three years. On this (the 
tripaschal) hypothesis, is founded the Harmony of the Four Gospels f by 
Samuel Lieberkuhn, A. M., first published in German, and afterwards in 
English ; and also the Life of Christ framed on the arrangement of the Rev. 
Newcome Cappe, by his late excellent widow. This opinion was enter- 
tained by Dr. Lardner, and Dr. Benson; and it has recently been 
advocated, with great ability and research, by the Rev. C. Benson, in the 
work already cited. It was also held by several intelligent writers in the 
third and fourth centuries ; and, if the Gospel of John were our only means 
of judgment, this opinion, though not without serious difficulties, as will be 
shown hereafter, would be that in which the scripturalist — discarding the 
common opinion as founded on " late and scanty" tradition, and " obscure and 
inconclusive reasoning" — would ultimately rest. — (See Benson, p. 258.) 

The prevalent opinion, during the first three centuries, was — whatever its 
foundation — that the Ministry of Christ lasted not more than a year and a 
few months. Influenced by this consideration, and by the examination of 
the first three Gospels, Dr. Bentley adopted the bipaschal system. From 
him it was communicated to Dr. Hare ; and by him to Mr. Mann, afterwards 
Master of the Charter House, who defended it " with much learning and 
sagacity," in his work on the True Years of the Birth and Death of Christ, 
first published in English in 1733, and afterwards in Latin in 1742. J Upon 
this principle, Mann constructed a Chronological Arrangement of the 
Gospel History; and Dr. Priestley formed a Harmony upon it, which 
he published in Greek and in English, prefixing a Letter on the subject, 



* Dr. Burton, Regius Professor of Divinity at Oxford, in his Lectures on the 
Ecclesiastical History of the First Century (1831), is inclined to adopt the opinion 
" that our Saviour's Ministry occupied part of three years ; i. e. one whole year and 
part of two others." With this explanation, his view appears to accord with the 
MpascJial opinion, as there could be only two Passovers in one whole year and part of 
two others, — unless indeed he meant Julian, instead of Jewish years. If my interpre- 
tation of Professor Burton's view is correct, we have three learned clergymen taking 
each a different opinion : Mr. Greswell being for four Passovers, Mr. Benson for three, 
and Dr. Burton for two. 

f This work, being a single narrative constructed from the four Gospels, would more 
properly be termed a Monotessaron, or Biaiessaron. 

% See Biographica Britannica, Vol. I. 2d Ed. p. 345, quoted in Newcome's First 
Reply, p. 1 19. 



VAKIOUS OPINIONS RESPECTING IT. XI 

addressed to Dr. Newcome, then Bishop of Waterford, together with Obser- 
vations in defence and illustration of his arrangement. Dr. Newcome replied 
in 1780, and Dr. Priestley soon published a Second Letter, to which he 
prefixed the former one. In 1781, Dr. Newcome published his reply to 
Dr. Priestley's Second Letter; and Dr. Priestley addressed to him a Third 
Letter, which closed this controversy — a controversy marked by that urbanity 
and candour which the love of truth, united with the Christian temper, can- 
not but produce. The Bishop's Reply to Dr. Priestley's Second Letter, is 
peculiarly valuable, as it respects the "Testimony of the Christian Fathers", 
for the judiciousness of his views, and for the information which it 
contains. 

To support the bipaschal system, Mr. Mann and Dr. Priestley, besides 
transposing the vith and vth chapters of St. John's Gospel, deemed it 
necessary to maintain that to Traaya, the passover, in John vi. 4, was not in 
the original Gospel. Bishop Pearce, in his Commentary, from considering 
the position of the vith chapter, between the vth relating he thinks to the 
Pentecost, and the viith relating to the Tabernacles, argues that the whole 
verse is spurious. 

It cannot but be regarded as a serious objection against these conjectural 
emendations, that the whole verse, as we have it in the received text, is 
found in all known Manuscripts containing the passage, and in all existing 
Versions ; and that there is no direct evidence to support the opinion 
that the early Christian Writers were without the words to ira<y\a 
in their copies of the Gospel. In the present advanced period of textual 
criticism, such an emendation could scarcely have been proposed by the 
eminent persons above-mentioned. 

The arguments in favour of the omission of to Traa\a, the passover, in 
John vi. 4, are, 1. That none of the early Fathers could have held the 
opinion that our Lord's Ministry did not include more than two Passovers, 
if they had had those words in their copies of St. John's Gospel ; and that 
their copies were much more ancient than any at present existino- • and, 
2. That Irenaeus, who advocated the strange theory that our Lord's Ministry 
lasted twenty years, does not appeal to this verse in support of it — anxious 
as he naturally was to discover indications of the occurrence of Passovers. 
Newcome and Benson combat this second argument by showing that Irenasus 
" only proposed to mention how often, at the season of the Passover, our 
Lord, after his Baptism, went up to Jerusalem." With respect to the 
former, there are two views of the matter : either, that the early Writers did 
not notice the supposed inconsistency between the mention of a Passover in 
John vi. 4, and their own opinion; or, that they regarded the approaching 
Passover, there spoken of, as that at which our Lord was crucified. 



Xll ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

Dr. Newcome supplies the same supposition in relation to Irenasus, Indeed 
those who dwelt principally on the Gospel of Luke for their chronology, 
could scarcely avoid the conclusion that the Passover mentioned in John vi. 4, 
as approaching when the miracle of the Five Thousand was wrought, was 
the last Passover, since that Evangelist records the miracle in the same 
portion of his Gospel (ch. ix) in which he says (ver. 51) that the time was 
come for Jesus to be received up. The supposition that the Fathers in 
question entertained this opinion, (even if the opinion itself could be shown to 
be critically untenable,) is greatly to be preferred to the position that the words 
to ira(j\a are spurious, if not the whole verse, though found in every 
known authority of every class. 

Resting on the prevalence, during the first three centuries, of the belief 
that our Lord's Ministry did not extend beyond about one year, in connexion 
with the fact that there is no record of transactions at more than two Festi- 
vals that were certainly Passovers, Gerard Joiix Vossius came to the 
conclusion, as highly probable, that the Passover referred to in John vi. 4, 
was that at which our Lord w r as crucified. To this conclusion the Author 
of the present work had come by his own examination, and had attained a 
a strong conviction of its solid foundation, before he had become aware that 
the opinion had been entertained by any other.* The grounds of this con- 
viction will be given, in some detail, in a subsequent part of this Dissertation ; 
but it may be stated here to be at least a presumption in its favour, that, 
without any alteration in the text, it accords with what some of the most 
learned chronologists — Scaliger, in particular, though he himself rejected it — 
have pronounced to be the most ancient opinion respecting the Duration of 
our Lord's Ministry. f 

* The Author's mind had been so much impressed with the representations of Mann 
and Priestley, who claimed G. J. Vossius as an advocate for the omission of to -a^xa, 
that Newcome's rectification of the error (into which even Marsh has fallen) was 
unnoticed by him when he first attended to the subject in 18C0 ; and from that time, 
for twenty years probably, he had no opportunity of recurring to Newcome's Reply to 
Priestley, nor for a much longer period to Vossius's own work. This last he now pos- 
sesses, through the kindness of his Friend and former Pupil the Rev. B. Mardon, M. A. 
of London, whose pursuits have led him to enter with much earnestness and success 
into the critical study of the Scriptures. 

f After citing various early Authors in favour of it, Mr. Mann (p. 154) says " the 
great Scaliger acknowledges Vetustissima est Opinio (Can. Isog. p. 309) : And Petavius, 
Neque paucorum ncque plcbeiorum Seriptorum fait hece sententia, sed doclrind et autoritate 
prestantium, et sane vctustissitnorum." 



OPINIONS OF THE EARLY CHRISTIAN WRITERS. XII I 

Sect. II. View of the Opinions of the Early Christian Writers. 

The opinions of the early Christian Writers have been examined, with 
great earnestness, both by those who hare advocated, and by those who have 
opposed, the short duration of our Lord's Ministry. The question is not to 
be decided by those opinions ; but whatever weight is to be assigned to them, 
it certainly is in favour of the bipaschal system. It is not required by the 
purpose of this Dissertation, to enter, in detail, into the examination of the 
evidence respecting them ; but the following appears to be a just repre- 
sentation of the state of the case.* 

1. There could have been no authorized steady tradition, handed down 
from the apostolic times, that the Ministry of Christ extended through more 

; than three years ; otherwise the early Fathers could not have rested, as, with 

■ the exception of Irenaeus, they obviously did rest, in the opinion that it 
lasted less, or a little more, than a year. On the other hand, as is argued 

i by Benson, the Valentinians and Clemens Alexandrinus could not have 
1 rested their opinion, as they did,f on the prophetic declaration respecting- 
1 " the acceptable year of the Lord," if there had been any distinct authorized 
1 tradition to that effect, 

2. Several of the early Writers, Tertullian, Julius Africanus, Lactantius, 
' &c, speak of our Lord's death as taking place in the 15th year of Tiberius, 

when the two Gemini were Consuls, that is in the year 29. These are 
! rightly regarded as holding the short duration of our 1 ord's ministry, for, 
' since St. Luke gives the same date to the commencement of the preaching of 
! the Baptist, they must have regarded the whole as occurring within one year. 

How they reconciled the opinion with the Gospel of John, does not appear. 

— Those who dwelt on the Gospel of Luke, alone, or even in connexion with 
1 the two preceding Gospels, would naturally fall into this opinion, because 

that Evangelist has assigned one date only, and records no festival before 
: the Passover at which our Lord was crucified. Nevertheless, as the 15th 

year of Tiberius began August the 19th, in the year 28, and as our Lord 

* The Author of this work has, with little exception, been uuable to examine the 

■ original authorities ; but the critical student may see the subject amply discussed in 
the Correspondence between Newcome and Priestley, Marsh's Notes on Michaelis, 
(Vol. III. p. 56 — 67,) Benson's Chronology of our Saviour's Life, p. 241 — 292, and 
Greswell's Dissertations upon the Principles and Arrangement of a Harmony of the 
Gospels, Vol. I. p. 421—442. 

f Mr. Greswell (p. 422) opposes this view ; but his argument does not appear satis- 
factory. He afterwards (p. 441) quotes a passage from Chrysostom, in which that 
eloquent Father assigns as a reason for our Lord's preaching for three years, that "the 
Iriad is every where honoured " — 7ravTaxov yap rifita 1) rpiac;. 



XIV ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

was crucified at the Passover, even the Gospel of Luke alone would scarcely 
allow the considerate to assign so short a period, as the interval between 
those events, for the whole of the ministry both of the Baptist and of our Lord. 
And, indeed, Clemens Alexandrinus states that some who accurately weighed 
matters, referred the death of Christ to the 16th year of Tiberius. Those 
who took into account the Gospel of John, could not do otherwise than place 
the Crucifixion in the 16th year of Tiberius, viz. in the year 30. But whether 
they placed the death of Christ in the 15th or the 16th year, they must have 
regarded his Ministry as not including more than two Passovers.* 

3. There was a class vvho adopted the opinion that the Ministry of Christ 
lasted only about a year, as already intimated, under the influence of the 
words of prophecy by Isaiah, repeated by our Lord himself. The Valen- 
tinians, and Clemens Alexandrinus, rested their opinion on this basis, as 
decisive. The ancient Christians of this class may or may not have taken the 
Gospel of John into account. The Alogi, who rejected that Gospel, could have 
no difficulty : those who received and examined it, must have regarded the 
approaching Passover in John vi. 4, as that at which our Lord was crucified 
— an opinion which, though it supposes the vith chapter to be out of 
chronological order, perfectly agrees with the narratives of the other three 
Gospels. 

4. When considering those questions which depend upon the express 
comparison of the four Gospels, or at least upon a full acquaintance with 
them, it is proper to bear in mind that, during the first century at least after 
they were written, the possession of all four would be very rare ; and that the 
facility of comparison, in manuscripts not divided into chapters and verses, 
would be vastly less than it is at present. As the knowledge of St. John's 
Gospel extended, in connexion with the other three, it seems to have wrought 
some change in the opinion of the Fathers ; for several, during- the third 
and following centuries, regarded the Ministry of Christ as including three 
Passovers. Among these were the Author of the Harmony attributed to 
Tatian,t Jerome, Cyril, Fpiphanius, and Apollinarius.} As the first of these 

* Tertullian placed it in the 15th of Tiberius : but, in one passage, he is supposed 
to have declared that our Lord was revealed in the twelfth year of Tiberius. There is, 
however, much reason to believe that the discrepancy arises from some transcriber 
writing X \ I instead of XV, the next mistaking XV so written for XII. So 
Dr. Priestley conjectures, with much probability, in his Second Letter, p. 36. 

\ Tatian himself is said to have followed the then prevalent opinion of two Passovers 
only. 

+ To these Mr. Benson (p. 281) would add Origen :— founding his decision prin- 
cipally on a passage of that able and judicious Father's Reply to Celsus, where he 



OPINIONS OF THE EARLY CHRISTIAN WRITERS. XV 

, supposed the feast in the vth chapter of John, (when our Lord healed the 

, infirm man at the Pool of Bethesda,) to be the Pentecost, he must have 

taken the Passover mentioned in John vi. 4, to precede the Crucifixion- 

| Passover : but it appears nearly certain that those of the early Christian 

s Writers who considered our Lord's Ministry as including more than two 

, Passovers, still regarded the Gospels of Matthew, Mark, and Luke as relating 

, the events of one year only, between the imprisonment of the Baptist and 

the last Passover. (See Marsh's Notes on Michaelis, Vol. TIL pp. 57 and 

64.) If they were consistent, therefore, they must have considered the words 

of John, in ch. vi. 4, as referring to the last Passover ; and this reference 

accords better than the opinion of Mr. Benson and others who adopt the 

tripaschal hypothesis, with the narrative in the first three Gospels, and with 

the fact that these have no record of any Passover except the last.* 

5. Eusebius (who wrote in the early part of the 4th century) was the first 
who represented the Ministry of Christ as including four Passovers. The 
considerations which led him to this opinion, he has himself stated. They 
(were, in the first place, an unsound conclusion, from untenable premises, 
I respecting the succession of the Jewish high-priests; and, in the second 
.place, an interpretation of the half -week in the prophecy of Daniel, ch. ix. 27, 
| which interpretation is, to say the least, attended with too much uncer- 
tainty to rest such an inference upon. (See Benson, p. 256 — 258.) Bishop 
Marsh informs us, in his Notes on Michaelis (p. 65), that even the opinion of 
Epiphanius, that our Lord's Ministry lasted somewhat more than two years, 
was not generally received at the end of the 4th century ; and that Augustin, 
whose name alone was of great authority, still retained the ancient opinion, 

speaks of Judas as not having been three years with Christ, ovds rpia errj. There is no 
doubt that in his earlier writings Origen held the bipaschal doctrine, distinctly declaring 
that our Lord preached about a year and a few months. In the Latin translation of 
his work upon St. Matthew, however, (Benson, p. 280,) he is represented as making the 
preaching of Christ almost three years. If this be correct, it may explain the above 
cited expression respecting Judas ; but of itself this is insufficient, since Origen might 
have considered the Ministry of Christ as including one whole year and part of two 
others : Aristotle attended F^lato, he says, twenty years ; but Judas was with Christ not 
even three years. 

* Mr. Benson (p. 287) quotes a passage from Epiphanius, from which it appears that 
he placed the Feast of Tabernacles (John vii. &c.) in the first year after Christ's 
i Baptism : now if he, with others, regarded the three first Gospels as recording the 
transactions of one year, and that the year before the Crucifixion, then it follows that 
this Father regarded the vith chapter of John as recording what occurred in the second 
year, and, of course, out of its chronological order. — Through some oversight, Mr. Benson 
renders rov fiev irpoyrov eviavrov, " the first feast" (instead of year) : but his inference, 
which entirely differs from the above, is not affected by the error. 



XVI ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

viz. that it included two Passovers only. The hypothesis of Eusebius, how- 
ever, (as the same eminent critic states,) prevailed at last over all other 
opinions. " During the middle ages, no further inquiries appear to have 
" been made on this subject ; and even after the Reformation, all the 
" Harmonists of the 16th and 17th centuries have taken for granted that 
" Christ's Ministry lasted between three and four years.* But Bengel, in his 
" Harmony of the Gospels published at Tubingen in 1736, reduced it to two 
" years. And a short time before this Harmony was published, Mr. Mann 
" revived the ancient opinion that it lasted one year, which he has defended 
•' with great learning and ingenuity." 

6. Upon a review of the evidence afforded by the early Christian Writers, 
the Author of this work, though originally led to adopt his present opinion 
as to the duration of our Lord's Ministry by what he still regards as the 
decided preponderance of that evidence in its favour, is less than ever dis- 
posed to lay any considerable stress upon it. " I am content " says the 
excellent and judicious Newcome, " to differ from the ancients, provided I 
asree with the Gospels" : in that sentiment the Author heartily accords ; 
and as, at last, the appeal must be made to the facts of the Gospels, it might 
be as well to leave every thing out of view but what we derive from, or can 
support by, the statements of the Evangelists themselves. — See also Benson, 
p. 243. 

Sect. III. General Considerations respecting the direct Scriptural 
Evidence on the Subject. 

1. No one of the Evangelists has specified the time between the Baptism 
and the Death of Christ; and, from the nature of the case, the decision of 
the question is left to be made on considerations which are alike open to the 
learned and to the unlearned. 

2. Nothing can be derived from the first three Gospels, either separately 
or conjointly, which authorizes to conclude, that after the Baptism of our 
Lord, there were more than one Passover before that at which he was cru- 
cified. Matthew, Mark, and Luke speak only of one Passover, viz. the last : 
nevertheless, since the Walk through the Cornfields (see Harm. p. 32) must 
have occurred in the part of the year after a Passover, and since the 
Crucifixion could not therefore have occurred at the Passover in the 15th 
year of Tiberius, it follows that there must have been two Passovers in the 

* Gerson, Chancellor of the University of Paris in the 14th and 15th century, pub- 
lished a Monotessaron, in which he is said to have followed Augustin. See Marsh's 
Notes, p. 40. 



GENERAL CONSIDERATIONS RESPECTING THE SCRIPTURAL EVIDENCE. XVII 

Ministry of Christ after his Baptism. Hence those of the Ancients who 
placed the Crucifixion in the 15th year of Tiberius, i.e. at the Passover in 
A. D. 29, must have been in error ; and those showed more exactness who 
placed it in the 16th, i. e. in A. D. 30. 

3. By means of St. John's Gospel we are able to say with certainty, that 
there were at least two Passovers in our Lord's Ministry ; for that Evangelist 
records his transactions at a Passover which occurred shortly after his First 
Miracle, at Cana, and before the Imprisonment of John. 

4. After comparing- John iv. 1, with ch. iii. 24, (see Harm. pp. 25, 26,) 
there can be no doubt that we are to place all the events recorded in at 
least the first four chapters of that Gospel, before the Imprisonment of 
the Baptist, and consequently between the 11th and 12th verses of the 
ivth chapter of Matthew. 

5. Considering the silence of the first three Evangelists as to the remark- 
able circumstances in that portion of St. John's Gospel, especially of what 
occurred at the Passover, it must be regarded as their main object to record 
the Public Preaching of Christ after the Imprisonment of John; and in 
reference to Matthew and Mark in particular, to record the occurrences in 
Galilee from that event to the period of his finally leaving it. 

6. The three great national Festivals were the Passover, the Pentecost, 
and the Tabernacles. The Passover took place at that full moon which 
occurred at the vernal equinox, or first after it, or to the extent perhaps of two 
or three days before it : the Pentecost occurred seven weeks after the Passover: 
the Tabernacles on the fifteenth day of the seventh month of the Jewish year; — 
the year commencing at the new moon before the Passover. Besides these, 
there was another considerable Festival, the Feast of Dedication, held near 

j, the end of the ninth month, in commemoration of the purification of the 
Temple by Judas Maccabaeus : but this was in no way obligatory ; and as 
it usually occurred in December, it is not likely that it would be frequented 
by the inhabitants of Galilee. Compare Matt. xxiv. 20. 

The Passover, the Pentecost, and the Tabernacles, were of divine appoint- 
ment. The Passover, or Feast of Unleavened Bread, was designed to 
commemorate the preservation of the Israelites from the destruction which 
overwhelmed the first-born of the Egyptians ; and at this the first-fruits of 
the barley-harvest were offered. At the Pentecost, or Feast of Weeks, the 
first-fruits of the wheat-harvest were offered ; and it became, by the event, 
the commemoration of the giving of the Law* The Tabernacles occurred in 
that part of the year, when the produce of the fields and vineyards had been 
gathered in": it was appointed in commemoration of the Israelites' abode in 
the Desert, and the divine protection during it ; but with it was connected a 
thanksgiving for the blessings of the year ; and some of the ceremonies in the 
later times appear to have had a peculiar reference to the expectation of thq 

c 



XV111 ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

Messiah. This festival was observed with great solemnity, connected with 
extravagant festivity and rejoicing. 

At each of these three festivals, every adult Jew, at least if dwelling in the 
land, was under an imperative obligation to attend. The divine command is 
very express. Exod. xxiii. 14. * Three times in the year all thy males shall 
appear before the Lord thy God.' And again in ch. xxxiv. 23. s Thrice in 
the year shall all your menchildren appear before the Lord God, the God of 
Israel.' So also in Deut. xvi. 1 6. ' Three times in a year shall all thy 
males appear before the Lord thy God in the place which he shall choose ; 
in the Feast of Unleavened Bread, and in the Feast of Weeks, and in the 
Feast of Tabernacles. ' 

7. In investigating the preliminary question— What was the Duration of 
our Lord's Ministry ? — it is requisite to leave out of view, in the first instance, 
all inferences deducible only from particular arrangements of the facts of the 
Gospels, or from calculations founded upon them ; and to confine ourselves to 
the information which we derive from the Gospels alone. If such can be found 
that establishes any system, all other facts, correctly ascertained, will prove 
capable of satisfactory reference to it. Nevertheless, if we find the facts of 
the Gospels, when fairly considered in detail, inconsistent with that system, 
we must, for the same reason, retrace our steps, and try some other 
hypothesis. 

8. No inferences from expressions capable of a satisfactory explanation 
upon any other hypothesis, can be admitted as proof of that for which they 
are adduced: nevertheless, by the accumulation of such inferences, legitimately 
drawn, the presumption in favour of it may be greatly increased. 

Agreeably to this principle, we should do wrong to rest, as some of the 
Ancients did, upon the prophetical expression — 'The acceptable year of the 
Lord' — in proof of the bipaschal system; because, if it really denote a 
definite period of time, it may well mean the remarkable year of our Lord's 
Preaching in Galilee, whether or not this were th@ first year of his Ministry. 
In like manner no decisive inference can be justly derived for the quadri- 
paschal system, from the parable of the Barren Fig-Tree, (p. 180,) in which 
the master says, • Three years I come seeking fruit and finding none ' : for, 
(1) The nature of parabolic language forbids us to strain expressions of this 
kind too closely ; again, (2) If we interpret the expression as referring to 
the years of Christ's Ministry, the following words — ' Let it alone this year 
also' — best agree with the opinion of Sir Isaac Newton, Macknight, &c, 
that it included five Passovers ; and (3) On the bipaschal theory, it is capable 
of a perfectly close reference to the three National Festivals at which our 
Lord had already visited Jerusalem and wrought miracles there, the fourth 
being the approaching Passover when the Jews decided their doom by 
rejecting and crucifying him : those Festivals were their fruit -seasons. 



ON THE HYPOTHESIS OF FOUR PASSOVERS. XIX 



Sect. IV. On the Quadripaschal Hypothesis— that the Ministry of 
Christ included Four Passovers. 

In the last paragraph of the preceding Section, sufficient notice has been 
taken of the only expression which can be considered as intimating the 
length of our Lord's Ministry : and though it is sometimes adduced in sup- 
port of the quadripaschal system, it is obvious that it yields no proof of it. 
It deserves further to be observed that it is recorded by St. Luke alone, who, 
though very particular in his notes of time in relation to the commencement 
of the Baptist's Ministry, gives no reason (see Sect. iii. 2.) to suppose that, 
in the period which his Gospel records from that era to the Crucifixion of 
Christ, there were more than one Passover. 

There is no other expression which appears capable of presenting any 
direct evidence in favour of the quadripaschal system. 

Taking the Gospels alone as our guide, the opinion that our Lord's Minis- 
try lasted above three years, so as to include four Passovers, depends upon 
the two following positions conjointly: 1. That the Feast (John v. 1.) at 
which the miracle was wrought at the Pool of Bethesda, was a Passover ; 
and, 2. That the Passover spoken of, in John vi. 4, as approaching when the 
miracle of the Five Thousand was wrought, occurred the year before that at 
which our Lord was crucified. 

The second of these arguments it has in common with the only form in 
which the tripaschal system is now held—though not, there is reason to 
think, so held in the ancient times, (see Sect. ii. 4) ; and this will be con- 
sidered hereafter. 

The first position may possibly be the fact ; but it cannot be admitted to prove 
the quadripaschal hypothesis, when the belief that it is the fact has no other 
solid support than the hypothesis which it is adduced to prove. The presumption 
is strongly against it. For, (1) Corning as it does after a Passover, with no 
more events intervening than might well have occurred before the ensuing- 
Pentecost, it may reasonably be regarded as the Pentecostj unless some strong- 
reason to the contrary could be shown ; and, (2) The absence of the definite 
article in ch. v. 1 — 'After this there was a feast of the Jews/ where we find 
r\v kopry], not i\v i) loprr] — is almost conclusive against the supposition 
that it was a Passover. 

With respect to the first reason, it is obvious (see Sect. iii. 2.) that it would 
not be allowable to support the hypothesis of a longer interval between the 
First Passover and the next mentioned Festival, by any inferences from 
transactions which took place after the Imprisonment of John ; because, in 
those Gospels which speak of that event as preceding our Lord's Public 



XX ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

Preaching in Galilee, there certainly is nothing that implies that the visit to 
Jerusalem at that Festival took place after it. — Suppose it were an established 
fact that our Lord's Ministry included four Passovers, — suppose, for in- 
stance, the Apostle John had stated this, — then it might have been allowable, 
(for the purpose of expanding the records over as large a space as possible, 
in order to make those records accord with the supposed fact,) to represent 
the Festival in the vth of John as a second Passover. Nevertheless, the 
Ancients, as it appears universally, (not excepting those in the 4th century 
who adopted the quadripaschal system,) ascribed the events following the 
Imprisonment of John to the year which preceded the only Passover that is 
recorded by the first three Evangelists ; and those, consequently, who 
regarded the Festival in the vth of John as a Passover, must have placed 
it before that event. 

With respect to the second reason — the absence of the article before 
topTY), feast, — this really seems next to decisive on the subject ; and the 
need of the article if the festival were the Passover, is the probable cause 
of the introduction of it in MSS. which were copied under the influence of 
the opinion, (which after the fourth century prevailed,) that there were four 
Passovers in the Ministry of Christ. — " Josephus, I believe," says Mr. Benson, 
" as well as the sacred writers, always distinguishes the Paschal from the 
" other feasts by the use of the definite article."* 

It may, however, be requisite to advert to what has been regarded as an 
intimation of time, and as best suiting the supposition that the Festival in the 
vth of John was a Passover. When the men of Sychar were coming out to our 
Lord, in consequence of the report of the Samaritan woman, our Lord said 
to his disciples, (John iv. 35) ' Say not ye, There are yet four months and 
then cometh harvest?' It has been hence inferred that this was four months 
before harvest time, viz. at the end of the year, or very early in the spring, 
— the wheat-harvest usually being in May. (See the Calendar in the 
Appendix.) Mr. Benson has entered fully into the consideration of this 

* See Chronology of our Saviour's Life, p. 252, to which work, (p. 249—254) the 
reader may be referred for a judicious and conclusive defence of the received reading — 
without the article ; and also of the position above stated in relation to the interpre- 
tation of it. Mr. Benson (p. 250) adverts to the only supposed exception to the position 
that toprtj is never used absolutely, without the article, to denote the Passover— viz. 
Matt, xxvii. 15, and the corresponding passages (see Harm. p. 259 — 261,) where it is said, 
' Now at the Feast, Kara de koprriv, it was the custom of the Roman Governor, to 
release to the people one prisoner whom they chose.' Here tcaSr' eopTrjv obviously has 
the same import with icaS' rj/xepav, every day, or icar erog, every year: and it either 
denotes "at this feast" i. e. every Passover, or "every Feast," i.e. at each of the 
National Festivals. The former is the interpretation given in this volume ; which is 
established by John xviii. 39, iv rip ■Kaox a > ' at the Passever.' 



II 



ON THE HYPOTHESIS OF FOUR PASSOVERS. XXI 

passage ; and he thinks (p, 247) that our Lord's assertion which follows the 
above — ' Behold, I say unto you, Lift up your eyes and look on the fields, 
for they are white already to harvest* — " has much more the appearance of 
being derived from the contemplation of the actual face of the country, as 
" it was then spread before him, than the one before mentioned, and would 
f almost seem to determine the period at which it was made to have been in 
p the midst of the harvest, instead of four months before it."* It does 
not appear necessary to suppose, that the period was " in the midst of 
harvest" ; or even, as Mr. Benson afterwards says, (see the foregoing Note,) 
when the fields were " ripe and ready for the reapers' labours." It is 
sufficient, for the application of his just remarks, if the grain were ripenino- 
for harvest. The contrast appears best maintained thus : The usual four 
months from seed time have not elapsed ; and the corn around is not yet 
ready for the reaper; but, from the seed which I have only just now sown, 
the harvest is already arrived — the fields (presenting numerous companies 

coming from the city) are white already for harvest. (See Harm. p. 28.) 

It cannot be denied that the passage will bear the interpretation given to it by 
those who are of opinion that the Festival in the vth of John was a Passover • 
but the passage in no way proves that opinion ; for the interpretation rests 
upon the opinion, and not the opinion upon the interpretation. f 

* " Certainly,'' continues this judicious critic, {l it is to be allowed that in these words 
" our Saviour's principal reference was to the spiritual harvest which his disciples 
" might gather into the garner of their Lord from the ready-minded and believino- 
" Samaritans ; but it is also equally natural to suppose that our Saviour was led to the 
" use of this peculiar metaphor by the existing appearances of Nature around him 
" which, throughout his Ministry, were the general source of his language and instruc- 
" tion. Now had this incident occurred four months before the harvest, that is in the 
" middle of Winter, the desolation of the surrounding scene could scarcely have recalled 
" to his mind the beauties and the riches of the fields, ripe and ready for the reapers' 
" labours. Such an allusion w r ould have surely been unnatural at such a season and 
" therefore contrary to the simplicity of our Lord, who seldom strayed to a distance 
" for his illustrations, but drew them in the fullness of his wisdom from the most 
" appropriate and immediate objects which presented themselves to his view, knowing 
" that by this means he would render himself most intelligible to his hearers and 
" produce the deepest impression both upon their hearts and memories." — I have quoted 
the passage as capable of extensive application to our Saviour's mode of teaching 

f Mr Greswell adopts the same view with Mr. Benson, referring the visit at Sychar 
to May, while Newcome places it in the winter months. See Greswell's Diss. vol. II. 
p. 209 — 215. Even this passage, however, manifests some of those peculiarities in 
reasoning which are so striking in various parts of his work, and which render it an 
unsafe guide to the theological student, although it furnishes a great mass of learned data 
for those who can employ them in their own investigations, and presents them with 
many interesting speculations and valuable hints, displaying great independence and 



XX11 ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

There is, then, no adequate proof that the Festival in the vth of John was 
a Passover; nor, consequently, any adequate proof, from the Gospels alone, 
that there were four Passovers in the Ministry of Christ. 

There are, however, two arguments of a different nature, on which much 
stress is sometimes laid by the advocates of the quadripaschal hypothesis, 
and which must be noticed. The first is that by which Eusebius supported 
the hypothesis, derived from Daniel's prophecy of the Seventy Weeks, 
ch. ix. 24 — 27. In the 27th verse the Prophet says, ' He shall confirm the 
covenant with many for one week ; and in the midst of the week, he shall 
cause the sacrifice and the oblation to cease.' The midst of the week (of 
years) is supposed, by those who rest on this argument, to refer to the period 
of our Lord's death ; and to imply that his Ministry had previously lasted 
three years and a half. If the fact had been previously established, this 
reference might have been admissible : but it is not allowable to explain a 
prophecy by a fact which rests upon that prophecy for the evidence of its 
reality. Dr. Priestley interprets the week to denote the period from the 
commencement of the Jewish War in A.D. 66, to its final termination in 73, 
in the middle of which period the termination of sacrifices took place by the 
destruction of the Temple in September A.D. 70. Mr. Faber (with I think 
more probability) makes the week terminate with that event, and so begin 
about the end of 63 or the beginning of 64. It is observable that at this 
time the declarations of Christ were brought to the view of the believers in 
Palestine by the publication of the Gospel of Matthew, which called their 
attention to the approaching signs of the predicted desolation ; and the war 
by which the final termination of sacrifices and offerings was brought about, 
commenced in the middle of that period, from which time there must have 
been a great interruption, if not a general cessation, of the voluntary offerings 
and legal sacrifices of individuals, ending, before the actual taking of Jeru- 
salem, in the total relinquishment of the daily sacrifices. This reference best 
suits the close of the verse, which, however rendered, obviously has in view 
the destruction of the city by the Romans. 

The second argument is derived from the words of the Jews to our Lord, 
at the First Passover, John ii. 13, recraapaKOvra nai i£ etzctiv wKodofi^t} 
6 vaog ovtoq, rendered in the Common Version, ' Forty and six years was 
this temple in building'. Without taking notice of what has been advanced 



originality of inquiry. Indefatigable, ardent, sincere, and ingenious, this learned writer 
clearly is ; but the work in question does not present him as one who is select in the 
choice, and methodical in the arrangement, of his premises, or cautious and sound 
in his conclusions. 



ON THE HYPOTHESIS OF FOUR PASSOVERS. XX111 

by Mr. Benson, to show that this passage " cannot be made subservient to 
' " the establishment or refutation of any system of chronology with regard to 
" our Saviour's life," — Mr. Greswell (Diss. IV. and V.) gives a different 
rendering of the original, as being required by it, and then represents the 
passage, so interpreted, as affording a decisive proof that the Passover occurred 
in the 13th year of Tiberius, A. D. 27. 

Even if this point were established, however, it would not prove that our 
Lord's Ministry lasted longer than to include three (or even two) Passovers ; 
s because the last Passover might have been in A.D. 29 or 28. But Mr. 
Greswell elsewhere argues (p. 422) that " uniform historical tradition, either 
grounded upon, or supported by, the Acts of Pilate, had fixed the close of 
'our Saviour's Ministry to the 16th" of Tiberius, i.e. to the Passover in 
A.D. 30. If, therefore, the First Passover were in A.D. 27, of course the 
Passover in A.D. 30 must have been the Fourth. — That the Crucifixion of 
our Lord took place in A.D. 30, is the conclusion to which the Author of 

1 this work has for many years arrived ; but he rests it on the conviction that 
the 15th year of the government of Tiberius, assigned by Luke (ch. iii. 1.) 
to the commencement of the Baptist's Ministry, was dated from the death of 

9 Augustus, Aug. 19. A,D. 14; and consequently that the 15th year of 

2 Tiberius began Aug. 19. A.D. 28.— This point is briefly considered in the 
1 observations prefixed to the Calendar in the Appendix to this volume. 

The argument of Mr. Greswell (p. 188—229) from John ii. 13, is, in 
1 substance, as follows. The words recorded by the Evangelist must, he says, 
1 be rendered " For forty and six years hath this temple been building"; and they 
1 directly imply that, at the time they were uttered, forty-six years had elapsed 
1 since Herod began to rebuild it.* Now Josephus says (Ant. XV. xi. 1.) that 
• Herod began this work in the 18th year of his reign; and Mr. Greswell adds 

that, in such cases, he always dates the commencement of Herod's reign from 
i the capture of Antigonus, which took place A.U. 717. He calculates therefore 

that Herod began the renovating of the temple at the Passover in A.U. 730. 
' Reckoning 46 years from this date, brings us to the Passover in A.U. 780, 

i.e. A.D. 27. 

If any conclusion can be drawn from the words of the Jews as they are in- 
f i terpreted by Mr. Greswell, it is, that they were uttered in the year 24 or 25 
1 which was before Pontius Pilate came to the government of Judea. In the 

Antiquities, indeed, Josephus does assign the 18lh year of Herod, as the period 

of his commencing the temple ; but in the Jewish War, (I. xxi. 1), he assigns 

* Yet, in reference to John x. 23, Mr. Greswell himself speaks of did take place, the 
import of the verb iytvsro, as " its simple, historical, and natural sense." Diss 
Vol. II. p. 443. 



XXIV ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

the 15th. The two accounts agree, if we date the former from the appointment 
of Herod by the Senate, A.U. 714, and the latter from the overthrow of 
Antigonus, A.U. 717. Supposing Josephus therefore to be consistent, (and 
if not we lose all ground of calculation,) Herod commenced his work on the 
Temple in A.U. 731 or 732. The Passover in question must therefore, on 
Mr. Greswell's rendering, have been in A.U. 777 or 778, i. e. in A.D. 24 or 
25, as before stated. 

But the foundation of Mr. Gresvvell's computations is untenable. To 
say the least, his rendering is not required by the original : on the contrary, 
it is much more in accordance with the force of the aorist qjKoSo/xnS'n, 
if not required by it, to render it as in the Common Version, denoting that, 
when finished, it had occupied forty-six years. This is also Mr. Benson's 
judgment: indeed he goes so far as to say (p. 232), that the rendering which 
Mr. Greswell has since maintained, is ;< a translation to which the tense and 
meaning of tjjKoSo^rjS'n is directly adverse." — Whether, therefore, we refer 
the words of the Jews, as Mr. Benson does, to the original building of the 
Second Temple, or, which seems more probable, to the restoration of it by 
Herod, (which, in parts, was a complete rebuilding,) together with additions 
afterwards made, we come to the conclusion of that judicious critic, already 
stated, that nothing can be decided from this passage as to the date of the 
First Passover. Such, also, is the judgment of Kuinoel.* 

After what has been stated in this Section, the following positions may be 
considered as established. 

1 . There is no declaration in the Gospels which authorizes the hypothesis 
that there were four Passovers in our Lord's Ministry. And 

2. There is no incidental statement which in any degree requires the 
admission of this hypothesis. 

It has been before shown that this hypothesis was not known till the fourth 
century. — Being thus entirely destitute of proof, it should be quite sufficient 
if a reasonable hypothesis can be framed involving a shorter duration of our 
Lord's Ministry. But for those who, without having examined the grounds 
of the opinion that our Lord's Ministry included four Passovers, are ac- 
customed to think of it as a matter of fact, it may be desirable to point out 
some objections which, taken together, press so strongly against it, that 
nothing but direct and unequivocal evidence could render it tenable. 

* Herod completed what he thought necessary to be done in ten years ; but we learn 
from Josephus that additions and alterations were made up to the time of the Jewish 
War. His expressions, however, do not implv that these works were never interrupted. — 
It perhaps deserves consideration, whether the Jews did not refer to the time occupied 
in the original building, in connexion with that by Herod himself; but an expression of 
hasty wrath need not be scanned too minutely. 



ON THE HYPOTHESIS OF FOUR PASSOVERS. XXV 

i 1. If we suppose our Lord's Ministry to have included four Passovers, we 

are then without information as to his transactions at a great proportion of 

I the Festivals which occurred in it; and even without intimation that he was 

: present at any of which we have no record. (See Sect. iii. Obs» 6.) Upon 

; the quadripaschal hypothesis, the Passover occurred four times in our Lord's 

i Ministry, the Pentecost three times, and the Tabernacles three times : and 

of these Festivals, six are altogether without record. Now, when it 13 

i considered that the divine Law by Moses strictly enjoined the attendance of 

all the males at Jerusalem three times in each year ; and that our Lord 

, declared (to the Baptist) that it became him to fulfil all righteousness, and (to 

, his disciples) that he came not to destroy the Law or the Prophets, but to 

i fulfil them, and that he who broke one of the least commandments would be 

least in the kingdom of heaven ; it seems inconceivable that he should absent 

i himself from all of these six Festivals : and when it is further considered 

that St. John's Gospel is obviously of a supplementary nature, it seems 

! inconceivable that, if our Lord had been present at all or several of them, he 

should have taken no notice whatever of those at which he was present. 

i 2. Upon the hypothesis of four Passovers, there must have been many 

' long intervals of which we have no record. If the hypothesis were esta- 

i blished by satisfactory proof, — if, for instance, St. Luke, who has so distinctly 

dated the commencement of the Baptist's Ministry, had spoken of the 

Passover at which our Lord was crucified as the fourth from his Baptism, or 

' had said that he was crucified in the 18th year of Tiberius, — then, knowing 

the truth, we might readily reconcile our mind to circumstances which, 

without such support, appear inexplicable. But since the hypothesis rests 

upon such perfectly insufficient foundation, the above consideration, and 

1 others like it, must be allowed great weight in the investigation. Out of the 

three years and several months, we have not occurrences recorded which 

require the larger part of a year for the satisfactory arrangement of them. 

3. The hypothesis of four Passovers is peculiarly inconsistent with the 

first three Gospels, which record no Festivals, nor even intimate any journey 

to Jerusalem, between our Lord's Baptism and his finally leaving Galilee, to 

: go to the Passover at which he was crucified : yet, upon this hypothesis, nine 

great national Festivals took place in that interval. (See the 1st Objection.) 

This difficulty derives its greatest force from the nature of St Luke's Gospel, 

who obviously knew nothing of the Gospels by Matthew and Mark, and who 

undertook an independent record of the all-important transactions which he 

knew of, for the sake of his noble friend Theophilus, purposing to make it as 

' complete as his means of knowledge enabled him. If this invaluable historian 

I had known that the Ministry of Christ continued above three years, it is not 

I admissible that he should give no information as to the fact — accurately 

d 



XXVI ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

dating as he has done, the commencement of the great aera : nor is it 
admissible that he should have been entirely ignorant of the fact, if it 
had been according to the common opinion. 

4. The supposed long duration of our Lord's Ministry, taken in connexion 
with the small extent of the districts in which it was exercised (see Diss. III.), 
presents great difficulties, when we consider the small effect actually produced 
by his personal instructions and miracles, i. e. during the period before his 
Ascension into heaven. The main purpose of Christ's personal Ministry was 
to prepare for the preaching of the Gospel by his fully- empowered disciples 
after that event ; and it was through them that the knowledge of it was 
effectually diffused. Many more converts were made, there is reason to 
believe, soon after his communication of the Spirit to them on the day of 
Pentecost, than had been made in the whole period of his personal 
Ministry. 

Sect. V. On the Tripasckal Hypothesis — that the Ministry of Christ 
included Three Passovers only. 

The foundation of this hypothesis, though narrower, is apparently firmer 
than that of the quadripaschal ; and the difficulties which rest upon it are 
less forcible than those which overwhelm the latter. 

The system of two Passovers only, having been viewed as dependent on an 
alteration in the text which is opposed by the soundest principles of criticism, 
it was very natural for an intelligent scripturalist, impressed with the 
deficiency of evidence for the system oi four Passovers and the extreme 
difficulties attending it, to adopt that of three Passovers only. Yet is this 
attended with difficulties by far too great for the degree of evidence by which 
it is supported. 

There are two leading forms in which the hypothesis of three Passovers 
has been held. 

I. The ancient one maintained that the Festival in the vth of John was 
a Passover, and that all the events recorded in the three first Gospels, 
(respecting the Preaching of Christ in Galilee after the Imprisonment of 
John,) took place in the year preceding the Crucifixion.* This, of course, 
requires us to admit that the Passover referred to in John vi. 4, as ap- 
proaching, was the last Passover. 

II. The modern form, adopted I presume by Bengelius,f and since by 

* See Marsh's Notes on Michaelis, Vol. HI. p. 57—59. 

f Not having access to Bengelius, and finding in the Preface to Lieberkiihn that the 
latter has mainly followed Bengelius, I have deemed it allowable, for my present pur- 
pose, to consider the Harmony by Lieberkiihn as a representative of that by Bengelius. 



ON THE HYPOTHESIS OF THREE P.1SSOVERS. XXVII 

Mr. Benson, regards the Festival in the vth of John as the Pentecost, and 
the Passover mentioned in John vi. 4, as a second, not the last. Passover. 

By Mr. Benson's own successful refutation of the opinion that the Festival 
in the vth of John is a Passover, the examination of the hypothesis of three 
Passovers is greatly narrowed. In his form of it, (in which alone it is re- 
ceived in the present day,) it rests solely on the position that the Passover 
described by St. John as approaching when the miracle of the Five Thousand 
was wrought, was not that at which our Lord was crucified, but the preceding- 
one. To maintain this position, it must be proved that the chapter con- 
taining the record of that miracle, is in its chronological situation. As this 
could in no way be inferred from the previous Gospels, especially from 
St. Luke's, there should be some strong arguments to prove it. I will do 
my best to represent Mr. Benson's in their full force ; and I know of no 
other. 

I. St. John wrote, as one object, (Mr. Benson says, p. 241,) to supply 
f the omissions of his precursors." Now the three first Gospels, he urges, 
are peculiarly obscure in relation to "the dates of the events which they have 
" recorded in the Ministry of our Lord, and the order in which those events 
r have succeeded each other." On the other hand, there is nothing in which 
St. John is " more clear and precise than the orderly succession of the 
" circumstances which he relates : he seems to have made it his peculiar 
" care to elucidate the darkness of the other Evangelists upon this subject, 
V by giving an account of the actions of Jesus in a regular series." Now 
I this Evangelist has distinctly noticed three several Passovers, without hinting 
that he has left any Passover unnoticed. " It would seem therefore to have 
" been the opinion of St. John, and his opinion ought to be held decisive, 
" that our Saviour's Ministry, reckoning its duration from the period of his 
" his baptism to his death, did not continue quite three years." 

I quite agree with Mr. Benson that St. John's " opinion ought to be held 
decisive": I would rather say, however, his knowledge, for to him it could 
not be a matter of opinion. If St. John had stated that there were three 
Passovers in our Saviour's Ministry, there would have been no room for 
discussion, except to decide where they were to fall in the other Gospels. 

I also allow that it was St. John's peculiar object to record occurrences 
and discourses which the other Evangelists had not recorded ; that, in short, 
his is a supplementary Gospel. 

But I cannot go on to allow that St. John " made it his peculiar care to 
elucidate the darkness of the other Evangelists," in relation to the time and 
succession of events, " by giving an account of the actions of Jesus in a 
regular series." For, (1) Throughout the whole course of our Lord's Ministry 
previous to the last Passover, he has recorded no fact in common with any 



XXV111 ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

one of the other Evangelists, except the Miracle of the Five Thousand ; so 
that, if this case be not an exception;, he has not given any means of cor- 
recting them, in point of actual time or of relative succession : and (2) Of 
those events which he has recorded, he has not given any direction for the 
insertion of his own records in their appropriate situation, in one or other of 
the remaining Gospels. 

Nor can I allow that St. John " has distinctly noticed three several 
Passovers." He alone has recorded the occurrences at the First Passover ; 
he has spoken of a Passover approaching ; and he has given important 
details of many of the events at the last Passover : but that the Passover 
approaching was distinct from the last, is a point which cannot be assumed, 
and which requires more proof than Mr. Benson has presented ; for on it, as 
before observed, rests entirely the whole of his system. This able critic 
repeatedly speaks of the Passover in John vi. 4, as the second Passover, in 
distinction from that of the Crucifixion ; but, separate from the presumption 
arising from the situation of the record in St. John's Gospel, which might be 
sufficient proof if there were no countervailing considerations, he does not 
adduce any reasons in support of the position that it was a different one from 
the last. 

In fact he seems to have scarcely thought the question worth examination; 
and he pronounces a very summary judgment upon the opinion of G. J. 
Vossius on the subject, which was, that the Passover approaching when the 
miracle of the Five Thousand was wrought, was the Last Passover. Mr. 
Benson says (p. 268) that Vossius's " proof is very weak, and the inter- 
" pretation so forced, that it certainly reflects but little credit upon his 
■' critical acumen to have advanced or defended it." Vossius's proof rests on 
the comparison of the ixth chapter of Luke, and in particular of ver. 51, 
with the vith chapter of John ; showing that, in reality, our Lord wrought 
the miracle in question not long before the time arrived when he was to 
be received up, and when he stedfastly directed his face towards Jerusalem : 
and without adverting to other corresponding and corroborative considerations, 
which (as well as the difficulties attending the opinion) will hereafter be stated, 
1 do not hesitate in saying that this proof is as complete as the circumstances 
of the case allow : indeed, taking into account the exactness with which St. 
Luke has given a commencing date, his specification of other dales where 
Matthew and Mark have assigned none, and his faithful accuracy of research, 
I deem it an inadmissible supposition, that, if he knew the miracle to have been 
u'rought a year before the time had arrived when the Lord was to be received 
up, he could have placed it in such close connexion with that time ; or that 
he could have been ignorant that more than a year intervened between that 
miracle and the Last Passover. I came, independently, and by reference to 



OK THE HYPOTHESIS OF THREE PASSOVERS. XXIX 

the Gospel of Matthew, to the same conclusion with Vossius, now thirty 
ago ; and after submitting it to every test which I know of, and repeatedly 
reviewing the arrangement to which it led, I am satisfied that it declares 
the fact. 

To obviate the objection made by Bishop Pearce and others to the genuine- 
ness of John vi. 4 — that it is a merely parenthetical note of time — Mr. Benson 
(p. 270) refers to Acts xii. 4, to show that it is not without parallel : and 
he urges that the former is introduced for the same purpose with the latter, 
viz. " to mark the date and the time of the year at which the transaction 
occurred." In this I perfectly agree : but, in the application of it, I entirely 
differ from him. It proves that it was before a Passover, but it does not 
prove that this Passover was one preceding the Last Passover. However, as 
Mr. Benson has himself given the application in a passage which displays the 
leading positions of his hypothesis, I will cite it in his own words, (p. 270.) 

" In St. Matthew, St. Mark, and St. Luke, the transactions of the last 
" Passover are fully detailed. The first Passover after our Saviour's 
" baptism seems also to have been distinctly alluded to by all three, when 
" relating the incident of the disciples plucking the ears of corn on the 
" sabbath-day ; but there is not in any of them, when separately perused, 
" any thing to mark the period at which the second Passover in our Lord's 
" ministry occurred. St. John has supplied this omission. He has taken 
" the trouble, as I conceive, for this very purpose, to recount a fourth time a 
" miracle, — the feeding of the five thousand, which had already been suf- 
" ficiently related by the three former Evangelists, and as if to show the end 
" he had in view, he inserts in the very middle of his relation a parenthetical 
" note of time, an allusion to a Passover, thus teaching us to infer that the 
" place at which this second Passover in our Lord's Ministry is to be added 
" in the narratives of St. Matthew, St. Mark, and St. Luke, is about that part 
" in which they are treating of the miraculous feeding of the five thousand. 
" Suppose St. John to have seen the other Gospels, and marked their want 
" of chronological intimations, and nothing can more clearly account for his 
" introduction of this verse, and also for the very place and manner of its 
" introduction. It is a note of time inserted as a guide to us in our perusal 
" of the other Gospels ; and in drawing up a harmony of the Evangelists, 
" upon the hypothesis of three Passovers in the Ministry of our Lord, 1 have 
" found it of the greatest use and importance." 

I also can say what is last said, after altering the numeral three to two : 
I cannot further say, however, that I think it " inserted as a guide to us in 
our perusal of the other Gospels ; " for if such had been the purpose of the 
Evangelist, he would surely have done it in other cases needing it at least 
as much ; — for instance, to show what event preceded the feast of Tabernacles 



XXX ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

(supposed by Mr. Benson to have been seven or eight months after this 
miracle) ; when it was that our Lord finally left Galilee ; whereabout, in 
relation to his recorded Festivals, the Imprisonment of the Baptist occurred, 
&c. &c. 

Still less can I say, as Mr. Benson has done, (surely without due con- 
sideration,) that St. John " has taken the trouble" " to recount a fourth 
time a miracle" " which had already been sufficiently related by the three for- 
mer Evangelists," " for the very purpose " of marking- " the period at which 
the second Passover in our Lord's Ministry occurred." For (1) St. John 
does not intimate that it was the second Passover, as distinguished from a 
third ; nor does he any where speak of a second Passover, or a third : for 
the purpose supposed, therefore, he marks the date very insufficiently. If we 
possessed the Gospel of that other Evangelist alone who, like himself was an 
Apostle and eye-witness, we could not but infer that the miracle was wrought 
not very long, say a few weeks, before the Passover at which our Lord was 
crucified : if St. John had meant to correct such an inference, and set 
St. Matthew right in point of chronology, he would surely have said, as Mr. 
Benson has done, the second Passover was nigh. If it be said that the 
position of the record in the Gospel supplies the second, it will at least be 
allowed that the reader of the two Gospels might have said, without any 
unreasonableness, (hat the position of the record in the Gospel of Matthew 
shows that it was the Crucifixion- Passover which was approaching, and that 
St. John says nothing to the contrary. If this Evangelist related the miracle 
on purpose to correct St. Matthew's order, surely he would not have left this 
essential point to inference, when a distinct expression would have set the 
matter at rest. — (2) The main cause, surely, of St. John's retracing the mi- 
racle is to be found in its having given rise to the remarkable discourse in the 
synagogue at Capernaum, which he alone has recorded, — remarkable both in 
itself, and in its effects on the worldly-minded among the disciples. And 
(3) There was yet another reason. St. John alone has transmitted the remark- 
able fact that the people were, in consequence of this miracle, about to take 
our Lord by force and make him a king. There is no similar circumstance 
related in the Gospels ; and the recording of this was of much more importance 
than any merely chronological reason could be. 

Why then did the Apostle mention the date? I answer, that it was 
according to his custom to do so, as we see in various instances respecting 
hours or days or festivals : if therefore he had no particular reason for it in 
this individual case, still he would be likely, from his habitual tendency, to 
specify the time. But, from the position of the record in his Gospel, the 
specification of the date was really requisite, lest the position should perplex 
the readers of the other Gospels. The date being assigned, perplexity was 



ON THE HYPOTHESIS OF THREE PASSOVERS. XXXI 

prevented : and, accordingly, those of the Christian Writers of the first four 
centuries who regarded the Ministry of Christ as including more than two 
Passovers, and even Eusebius, who began, in the fourth, the system of four 
Passovers, and whose mind was habituated to historical method, included the 
events following the imprisonment of John, and consequently the miracle of 
the Five Thousand, in the year preceding the Crucifixion. (See p. xxvi.) 

But can any probable reason be assigned, (may reasonably be asked,) for 
the Apostle's insertion of the record of this miracle, with the subsequent dis- 
course, so much out of chronological order ? I admit that this is the only 
case of the kind : and if it could be shown, by any express statement of the 
Evangelist, or by any necessary inference from his words, that it was his 
intention to write, throughout, in chronological order, — however unable I 
should be to account for the position of the miracle in the narrative of his 
fellow Apostle, himself an eye-witness in this period of our Saviour's 
Ministry, — I should unhesitatingly receive the testimony of St. John. But 
when the inquiry as to the arrangement of his records is to be decided by 
inferences, we must not confine ourselves to one side of the question. The 
difficulties attending the supposition that the record actually stands in chro- 
nological order, will soon be stated : at present we may confine ourselves to 
some observations on the structure of this Gospel which may lessen the 
influence of the opinion that might naturally be derived from a general survey 
of it, unattended by a comparison with the succession of events in the other 
Gospels. 

On the Structure of St. John's Gospel. 

1. It was not the Apostle's object to give a general connected view of our 
Lord's Ministry. He, more than any other, must have been qualified to do 
this, from his having been acquainted with the whole of the period from the 
Baptism to the Ascension of Christ, and from the personal friendship with 
which his Master honoured him, To show, however, that it was not his 
purpose, it is sufficient to mention the following occurrences, recorded in the 
other Gospels, but altogether unnoticed by him : — the Baptism and Tempta- 
tion of our Lord ; his own Call, and the Public Progress through Galilee 
which followed it ; the Sermon on the Mount ; the remarkable circumstances 
which succeeded — such as the cure of the Gadarene Demoniacs, and that of 
the Paralytic at Capernaum, the raising of the daughter of Jairus, &c. ; the 
Appointment and Mission of the Twelve, and of the Seventy ; the Imprison- 
ment and Death of the Baptist ; the Transfiguration ; the circumstances 
connected with our Lord's leaving Galilee, and with his Last Journey to 
Jerusalem : his last Discourses in the Temple, and those on the Mount of 



XXX11 ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

Olives; the institution of the Lord's Supper ; his Agony in Gethsemane ; 
and his Ascension into heaven. 

2. What this Evangelist does record, authorizes us to regard his Gospel 
as, intentionally, supplementary to one or more of the other Gospels.* It 
principally consists of the details, partly of discourses and conferences, and 
partly of single miracles and other facts, of which some did not come within 
the scope of the other Gospels, and others might not have been known to the 
writers o^ them. It has few narrations in common with the other Gospels ; 
and these are obviously introduced only when he had to record circumstances 
in them which are not recorded elsewhere, or to connect with them discourses 
which he alone records. 

3. Previously to the Crucifixion-Passover, the preceding Evangelists have 
not recorded occurrences at any Feast of the Jews : St. John records the 
transactions of Christ at a previous Passover, a Festival which we have 
reason to regard as the Pentecost, a Feast of Tabernacles, and a Feast of 
Dedication. If his Ministry included only two Passovers, then he has 
recorded transactions at every Festival. 

4. On considering the occurrences actually recorded by St. John, we are 
enabled to say that his leading object was, to record the Ministry of Christ 
in Judea, particularly at the Festivals ; showing, in an especial degree, 
the means which had been afforded to ihe Jewish Rulers and Chief 
Priests, of knowing the authority of Jesus. The first part of his Gospel 
(ch. i. — v.), which is a connected series of events prior to our Lord's preaching 
in Galilee, appears to have had peculiarly in view to display the testimony 
given to Jesus by the Baptist, whose follower St. John had been : and to 
record events connected with the commencement of Christ's Ministry, with 
which this Evangelist had been peculiarly conversant as an early disciple. 
After the narration of his Master's first miracle, all that he records, respects 
our Lord's Ministry in Judea, (at the Passover and afterwards, and at the 
Pentecost,) or circumstances associated with his leaving that country. (See 
ch. iv. especially ver. .1 — 4, 43 — 45, and 54.) There is, next, one isolated 
portion (ch. vi. vii. 1), respecting Galilee alone, the purpose of recording 
which has already been considered, (p. xxx.); and at the close of the whole 
there is a supplementary chapter (ch. xxi.), peculiarly respecting the Evan- 
gelist's personal history and that of Peter, the scene of which is in Galilee. 
The whole of the intervening part (ch. vii. — xx.), records the transactions 
of our Lord at or near Jerusalem. 

* Some internal considerations, but especially the greater scope and general purpose 
of St. Luke's Gospel, designed as it was for the instruction of an illustrious convert, 
residing probably in Greece or Asia Minor, would lead one to fix upon this as in the 
view of the Apostle John when he composed his own. On this conjecture, however, no 
stress is here laid. 



ON THE HYPOTHESIS OF THREE PASSOVERS'. XXXlll 

5. The very nature of St. John's Gospel — giving, as it does, detailed 
accounts of particular periods of our Lord's Ministry, and not recording the 
intervening events by which, in point of time or locality, they were con- 
nected, — might lead us to expect that it would be found to consist of 
independent Parts, the subordinate sections of which would again be marked 
with greater or less degrees of independence. In point of fact, the Gospel 
does consist of four such Parts, two of which are capable of distinct sub- 
divisions into sections. This division may be specified as follows : 

Part I. The Early Part of the Ministry of Christ as far as the Feast of Pentecost 
inclusive. 

§. 1. The Introduction: ch. i. 1 — 18. 

§. 2. Testimonies given by the Baptist ; and their Effect on some of his Disciples : 

ch. i. 19—51. 
§. 3. Our Lord's First Miracle : ch. ii. 1—12. 
§. 4. His Transactions at the First Passover : ch. ii. 13 — iii. 21. 
§. 5. The Ministry of Christ in Judea ; with the consequent Testimony of the 

Baptist: ch. iii. 22— 36. 
§. 6. The Ministry of Christ in Samaria, on his way from Judea to Galilee : 

ch. iv. 1—42. 
&. 7. Our Lord's Second Miracle in Galilee : ch. iv. 43—54. 



§. 8. Miracle and Discourse at the Pentecost : ch. v.* 

Part TI. An insulated Record of the Miracle of the Five Thousand, in Philip's 
Dominions, with the consequent Discourse in the Synagogue at Capernaum, — when a 
Passover was approaching : ch. vi. 1 — vii. 1. 

Part III. A connected Series of Records, respecting the Transactions of Christ, in 
Jerusalem, or its immediate Neighbourhood, beginning with the Feast of Tabernacles, 
and ending with the Evening of the Resurrection. 

§. 1. Transactions connected with the Feast of Tabernacles : ch. vii. 2 — x. 21. 
§. 2. Occurrences at the Feast of Dedication : ch. x. 22—42. 

§ , 3. The Resurrection of Lazarus at Bethany ; the Determination of the San- 
hedrim in consequence ; the Visit of Christ at Bethany, when he went to 
the Passover ; and the concourse of the People thither, to see him and 
Lazarus, leading the Sanhedrim to desire to put Lazarus also to death : 
ch. xi. 1 — xii. 11. 

* It is observable that St. John merely says at the beginning of the vth chapter, *■ a feast of the Jews;' 
and he obviously says so much to show why ' Jesus went up to Jerusalem,' It is not improbable that 
this chapter was originally a separate record, committed to writing on account of the transcendently 
important discourse which it contains ; and afterwards introduced, in its proper place, into the series of 
records of which the Gospel is composed. But whether this conjecture is well founded, or whether the 
the record did not exist till the Gospel was written, it is quite clear that the Evangelist had not the pur- 
pose which has been attributed to him, of correcting the inference which might be derived from the 
other Gospels, taken alone, as to the interval between our Lord's Baptism and his Crucifixion ; for 
otherwise he would have specified what Festival it was, as in each of the other Festivals of which he 
takes notice. His silence may, too, be regarded as a proof that chronological notation and arrangement 
were not specifically in his view. 

e 



XXXIV ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

§. 4. The Entry of Christ into Jerusalem, followed by the Voice in the Temple : 
ch. xii. 12—50. 



§. 5. The Occurrences in the Paschal Chamber : ch. xiii.— xvii. 

§. 6. From the Apprehension to the Interment of Christ : ch. xviii. xix. 

§. 7. The' Day of the Resurrection : ch. xx. 

Part IV. Personal Record respecting the Meeting of Christ with John and Peter 
and others at the Lake of Galilee : ch. xxi. 

6. The third Part of the Gospel, according to the foregoing analysis, 
consists of two leading divisions : the second of these (§. 5 — 7, ch. xiii — xx.) 
commences with the last day of our Lord's mortal life, (see p. 225) : the first 
division ( §. 1 — 4, ch. vii. 2— xii. 50) consists of a very remarkable series of 
transactions which are connected by locality, and still more intimately by 
subject ; peculiarly disclosing the evidence which our Lord afforded of his 
Messiahship to the Chief Priests and Rulers, in the later part of his Ministry ; 
and unfolding their malignant opposition against him, the attempts which 
they made to kill him, and their official decision, in consequence of the 
resurrection of Lazarus, to take away his life by public authority. The 
third of these four sections, (including ch. xi. and the first eleven verses of 
ch. xii.), details the resurrection of Lazarus and the circumstances which 
arose out of it, extending to the determination of the Pharisees to put 
Lazarus also to death. The connexion of subject, of cause and effect, is so 
strongly marked in this portion of the Gospel, that no one intimately 
acquainted with its contents would willingly interrupt that connexion by the 
insertion of circumstances which we know must have occurred during it ; — 
(I refer especially to those recorded by St. Luke in the portion beginning with 
the 4th verse of the xviith chapter, and going on to the 28th verse of the 
xixth; which portion, in a strictly chronological arrangement, must be inserted 
between our Lord's sojourn in Ephraim after the resurrection of Lazarus, and 
the near approach of the Passover, that is, between the 54th and 56th verses 
of the xith chapter.) Why then should St. John have interrupted that con- 
nexion, in order to introduce an isolated record, of a very important nature 
indeed, but entirely unconnected by locality and by subject, respecting 
occurrences on the north of the Lake of Galilee ? 

7. We have no means of judging what were the intentions of St. John 
in composing his Gospel, except what are afforded by the Gospel itself. And 
after often-repeated and careful examination of it, with this particular view, 
I feel myself justified in the two following conclusions. First, that we have 
no reason to think that he followed the order of time in writing his Gospel, 
(or in arranging the records of which it is composed,) with any intention to 



ON THE HYPOTHESIS OF THREE PASSOVERS. XXXV 

correct chronological errors, or supply chronological difficulties, in the other 
Gospels ; or for any other purpose than what his subject, and the course of 
events, would naturally suggest to a mind obviously characterized by method, 
clearness, and definiteness. Secondly , that there is nothing in the purpose 
or the system of his Gospel which should oblige him to maintain the order 
of occurrence, in the arrangement of his records, when, by so doing, he 
would interrupt the connexion, and disturb the order, arising from locality, 
from subject, or from the connexion of cause and effect. 

8. From the foregoing considerations I derive the following conclusion, — 
that since the inserting of the insulated record contained in the vith chapter, 
in its chronological position, (as ascertained by the date in the 4th v r erse 
compared wilh the narratives in the other Gospels,) would have interrupted 
the intimate connexion of that portion of the Gospel to which, in point of 
time, it belongs, it was natural and proper for the Evangelist to place that 
record where he has placed it, with a chronological notification to determine 
its position in relation to the time of its occurrence. 



Since the Tripaschal Theory depends, solely, upon an inference from the 
position of the record respecting the miracle of the Five Thousand in the 
Gospel of St. John, I am now authorized in saying that the inference is not 
conclusive in itself; and I proceed to state some of the difficulties which it 
involves, and which, in my judgment, would overthrow the inference, even 
were it more stable than can now appear to the reader who has entered upon 
the investigation without prepossession. 

1. The hypothesis of three Passovers in our Lord's Ministry presents no 
record of the feasts of Tabernacles and Dedication in the first year, nor of 
the Passover and the Pentecost in the second. Now it is allowed on all 
hands that the reference of our Lord, when at the Tabernacles, to the miracle 
at Bethesda, (see John vii. 19<— 23), plainly shows that he had not been at 
Jerusalem since that miracle : * we have therefore the Tabernacles, the 
Passover, and the Pentecost, in succession, (to pass by the feast of De- 
dication,) at which, on this hypothesis, our Lord did not go up to Jerusalem. 
This fact seems to me sufficient to decide against the hypothesis in question, 
since an inference from the position of the vith chapter in the Gospel of 
John is all that supports that hypothesis. To be absent from the three great 
national festivals of a whole year, was not to fulfil the Law, or to teach 
men so. — See p. xxv. Obj. 1. 



* No one can state this more distinctly, or allow the inference more readily, than 
Mr. Greswell does : see Diss. VIII. Vol. II. p. 235. 



XXXVI ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

As respects the Passover, this objection would be allowed to be peculiarly 
strong ; but it is urged in reply (Benson, p. 272) that John vii. 1, (which 
clearly belongs to the record in the preceding chapter.) assigns the reason 
why our Lord, after the miracle of the Five Thousand, continued in Galilee, 
viz. that the Jews were seeking to kill him. It assigns, however, no reason 
for his not going up to the Passover, or to the following Pentecost ; nor 
for his not having gone to the preceding Tabernacles, He went at the 
folloiuing Tabernacles ; with caution, it is true, for he went up unattended, 
and at the middle of the Festival ; but he did go up. Nay, though, at the 
Tabernacles, the Jews, under the impulse of sudden indignation, had taken 
up stones to stone him, he went again at the following Dedication, when few 
but the people of Jerusalem would be on the spot. In fact, the presence of 
the Roman Governor at the Festivals, rendered them the proper periods for 
our Lord to exercise his mission at Jerusalem ; and, on the bipaschal 
hypothesis, we know that he went to each which occurred during his 
Ministry. 

2. The opinion that John vi. 4, refers to a Passover preceding that at 
which our Lord was crucified, involves the supposition that all the transac- 
tions which are recorded as following the miracle of the Five Thousand, in 
the Gospels of Matthew and Mark at least, occurred before those which are 
recorded in the viith and following chapters of John. Now 

(1) This renders it impossible to account for the silence of Matthew 
respecting the feast of Tabernacles which we know that our Lord actually 
attended; nor can I discover any subsequent place in his Gospel where so 
remarkable a visit could have occurred. — It may be thought that his silence 
respecting the first Passover, which all must place between the 11th and 
12th verses of the ivth chapter of his Gospel, so far corresponds as to lessen 
this difficulty; but it is obvious that, as respects the exercise of our Lord's 
Ministry, St. Matthew and St. Mark commence their records with what took 
place after the Imprisonment of the Baptist ; for which, indeed, our Lord 
himself waited before he began his proclamation in Galilee of the approach 
of the kingdom of heaven, and his public call to repentance. The Apostle's 
silence as to what took place before that era, affords no reason for his 
silence as to the remarkable transactions at the Feast of Tabernacles, and 
even as to our Lord's going to Jerusalem to attend it, which, on the tri- 
paschal hypothesis, occurred while he was regularly attending our Lord's 
Ministry, and at a period in which his records have every appearance of 
being a connected series. And 

(2) This supposition requires us to admit that the events recorded in the 
former part of the ixth chapter of St. Luke's Gospel, occurred twelve months 
before our Lord's setting out for Jerusalem to complete his great work, as 



ON THE HYPOTHESIS OF THREE PASSOVERS. XXXVll 

recorded in the 51st verse of the same chapter; and that, of course, three 
great festivals occurred in the interval. — See Diss. II. §.4. 

3. We have in the viith of John &c. a full record of the transactions at 
the feast of Tabernacles. According to the tripaschal hypothesis, this feast 
occurred in the second year of our Lord's Ministry, and after all the great 
events which had succeeded the Imprisonment of John, onwards to, at least, 
the miracle of the Five Thousand ; after, therefore, the appointment and 
mission of the Twelve, and the most public part of our Lord's Ministry in 
Galilee. In the course of this period, we know, that multitudes had flocked 
around our Lord, from Jerusalem and Judaea among other parts, (Matt. iv. 
25) ; that Pharisees and Doctors of the Law attended him, from every town 
of Judaea and from Jerusalem, (Luke v. 17) ; that, at a later period, shortly 
after the miracle of the Five Thousand, there came to watch him, Pharisees 
and Scribes from Jerusalem, (Matt. xv. 1); and that, soon after, (ver. 30) 
great multitudes came together to our Lord, when he again miraculously fed 
the people, to the number of four thousand men besides women and children. 
After all the stupendous works, public and striking, of which a brief record 
is given by the first three Evangelists, the tripaschal hypothesis requires us 
to suppose (1) That our Lord himself refers the Chief Priests and Rulers 
(John vii. 23) to a single miracle which he had wrought a year and half 
before at Jerusalem ; and, still more, (2) That his brethren urged him to go 
into Judaea, that his disciples also might see his miracles, on the plea that 
he had been doing things in secret and had not shown himself to the world. 
Certainly we must not rest too much on expressions arising from the captious 
feelings of unreasonable unbelief; but even unbelief itself, not urged on by 
personal malignity, could scarcely have been thus perverse and absurd. 

I might offer several other considerations which present to my mind 
weighty objections against the hypothesis of three Passovers : but as they 
respect a particular arrangement of the records — that of Lieberkuhn — which 
might not be deemed essential to it, I will not adduce them; though a change 
on that arrangement would involve other and perhaps greater difficulties. 
I must not, however, omit one consideration, which depends solely upon the 
reference of the miracle of the Five Thousand to a period of at least thirteen 
months previous to our Lord's Crucifixion. It appears to me a forcible one; 
but requires for the perception of its force the habit of observing the 
phraseology of the Gospels, and the gradual development of our Lord's 
Messiahship. If those who follow this investigation do not perceive its 
force, they may pass it by. It is as follows : 

4. The tenor of one part of our Lord's discourse in the synagogue at 
Capernaum, which he delivered the day after the miracle of the Five 
Thousand, (recorded by St. John alone, ch. vi.), and also certain expressions 



XXXV111 ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

in it, much better suit the time when his death was approaching, than 
they do a period when a large proportion of his Ministry still remained — a 
period preceding by seven or eight months even the Feast of Tabernacles 
recorded in John's Gospel. The passage I refer to is in ver. 43 — 59, in 
which the correspondence is peculiarly strong with the words employed by 
our Lord in instituting the rite commemorative of his death, the night 
before his Crucifixion ; and must surely be allowed to suit best the period 
when his death was near at hand. The same suitableness appears to 
me clear, in relation to the remaining part of the chapter following the 
above; and especially to ver. 70 and 71, where the treachery of Judas 
is distinctly adverted to by our Lord, and it is added by the Evan- 
gelist, that he ' was about to deliver him up', t/xeXXev 7rapadt^ovaL avrov. 
If it be supposed that John might have used this expression, even if above 
half of the Ministry of Christ yet remained, can it be further supposed 
that our Lord would thus address the Twelve — ■ And one of you is a false 
accuser', — at a period when thirteen months still remained [for Judas to 
associate freely with him and the Apostles, in public and in private, in the 
scenes of labour, and in the hours of retirement and rest? — If I had not the 
guidance of the words in John vi. 4, yet, considering the train of events as 
recorded by the other Gospels, and the internal evidence of the chapter itself, 
I should place the record near the period of the Crucifixion. With that 
guidance, I can place it no where else. 



Sect. VI. The Ministry of Christ included Two Passovers only. 

As one Passover certainly intervened between the Baptism of our Lord 
and the Imprisonment of John, and the Crucifixion occurred at another; 
and as it has now been shown that the hypothesis of three Passovers in our 
Lord's Ministry is untenable, as had before been shown respecting the 
hypothesis of four Passovers ; it may now be considered as established that 
there were only two Passovers in the Ministry of Christ. 

In maintaining this — the bipaschal hypothesis — I hold it in that form 
which receives the established reading of John vi. 4 ; and of course refer the 
miracle of the Five Thousand to the period when our Lord's death was near 
at hand. Whatever arrangement — whether that of Mr. Mann, or that of 
Dr. Priestley, or any other which may be deemed preferable to theirs — 
requires that miracle to be, in chronological position, before the Feast of 
Tabernacles, (recorded in John vii.), and of course to change the text in 
John vi. 4, I regard it>as liable to the most serious of the objections against 



ON THE HYPOTHESIS OF TWO PASSOVERS ONLY. XXXlX 

the tripaschal hypothesis, and, on account of the alteration it requires in the 
text of John vi. 4, as decidedly less tenable than the tripaschal. 

Though, as already stated, I came to the conclusion which Vossius advo- 
cated, altogether independently of the argument and opinion of that learned 
and judicious critic, and framed my arrangement solely on the evidence of 
the Gospels themselves, I have great satisfaction in the accordance of his 
reasoning and conclusion with my own. (See p. xxviii.) It also is reason- 
able to conclude that it accords with the view of those of the Ancient 
Writers of the first four centuries who considered the Gospel of John in 
connexion with one or more of the others, and who, whatever the duration 
they assigned to the Ministry of Christ, referred the events following the 
Imprisonment of John to the year preceding the Crucifixion. — See p. xxvi. 

It has been shown that the prophecy of Daniel respecting the Seventy 
Weeks, presents no obstacle to the bipaschal hypothesis.- — See p. xxii. 

Also that the assertion of the Jews respecting the building of the Temple 
presents no obstacle to it. — See p. xxiii. 

Nor does the Parable of the Barren Fig-tree. — See p. xviii. 

It has further been shown that St. John's record respecting the miracle of 
the Five Thousand and our Lord's subsequent discourse, is in the most suit- 
able position in his Gospel, though not in its chronological position, as 
decided by reference to the other Evangelists, and by the date which he 
has himself assigned to the record. — See p. xxv. — xxxi. 

There is therefore no obstacle to the full force of the following con- 
siderations. 

1. Admitting that our Lord's Ministry included two Passovers only, we 
have records of his attendance, for the all-important purposes of it, at each 
of the Festivals which occurred during it. This is surely a capital 
advantage. — See pp. xvii. xxv. 

2. The bipaschal duration of our Lord's Ministry could alone be derived 
from the records of St. Matthew, St. Mark, and St. Luke. — See p. xvi. 2. 

3. It has been shown to be strictly accordant with the Gospel of St. John. 
— See p. xxxv. 

4. It was certainly the opinion of those who lived nearest to the time of 
Christ, which at least proves that there was no authentic tradition opposing 
it. —See Sect. II. 

I hope it is not presumptuous, after the foregoing statements, to say that 
it is now proved that our Lord's Ministry included two Passovers only—the 
Miracle of the Five Thousand being wrought when the Second was 
approaching. 



Xl ON THE DURATION OF OUR SAVIOUR'S MINISTRY. 

It is a great advantage to go to the arrangement of the Gospel records 
with a distinct conviction of some leading points. The two on which I 
rest are, 

1 . That we have records of every Festival that occurred in the Ministry 
of Christ : and 

2. That the miracle of the Five Thousand occurred when the time of his 
Crucifixion was not far distant. 

Some other data, however, are required to determine the due position of 
many of the recorded facts of this most important period of human history ; 
and when these data have been stated, in the Second Dissertation, and some 
explanatory circumstances presented in the Third, the reasons of the sub- 
ordinate arrangements will be given, and the objections which lie against 
them will be considered, in the Fourth Dissertation. 



DISSERTATION II. 



ON THE STRUCTURE OF THE FIRST THREE GOSPELS, 
IN RELATION TO THE SUCCESSION OF EVENTS IN OUR 
LORD'S MINISTRY. 



Sect. I. View of St, Matthew* s Gospel. 

St. Matthew was a Publican, or Collector of tribute, at Capernaum ; and 
there is no room to doubt that he was a native of Galilee. While he was 
sitting at ' the receipt of custom ', our Lord called him to be his follower ; and 
not long- after, he was appointed to be one of the Apostle3. — This Evangelist 
had abundant opportunities for gaining a full acquaintance with the trans- 
actions of our Lord while he was in Galilee, and after he left it to go to the 
Passover: and, sharing with his fellow Apostles in our Lord's promise (John 
xiv. 26) that the Holy Spirit should bring to their remembrance all things 
which he had said to them, his records of the Discourses of Christ, like those 
of the Apostle John, must be regarded as of peculiar authority. 

Like Mark and Luke, St. Matthew records none of the facts which 
occurred at the Jewish Festivals — the Last Passover excepted ; and there 
is no evidence that he was present with our Lord, at Jerusalem, on those 
occasions to which St. John's Gospel peculiarly relates. That he was fully 
acquainted with his transactions in Galilee, is clear from the distinct 
though summary view he presents of them ; and, whether or not he accom- 
panied our Lord in his First Progress, which is recorded at the close of the 
ivth chapter, there is no reason to doubt that he was one of those who heard 
his all-important Discourse at the termination of it, and was thus enabled, 
by divine appointment, to be the faithful recorder of it for the benefit of the 
followers of Christ in all ages. 

The Gospel of Matthew, as far as his record of the Last Journey to Jeru- 
salem, is essentially Galilean. Before that period he gives no intimation of 
occurrences in any part of Palestine, but Galilee and its borders. We know 

f 



Xlil STRUCTURE OF THE FIRST THREE GOSPELS. 

from St. John, that our Lord exercised his Ministry in Judea after, as well 
as before, the Imprisonment of the Baptist : but St, Matthew gives no record 
of any thing that occurred in that region till the Last Passover. We know, 
too, that he taught and made many disciples in the Perea; (see John x. 
40-— 42) ; but, previously to the Last Journey, when he passed through the 
Perea in his way to Jerusalem, St. Matthew does not advert to his having 
been any where south of the Lake of Galilee. 

It is the uniform testimony of the early Christian Writers, that St. Matthew 
wrote his Gospel for the Hebrews and in Hebrew ; * in other words, he 
wrote for the Jewish natives of Palestine, and I think particularly for his 
countrymen of Galilee, in the then language of Palestine, (now generally 
termed the Syro-Chaldaic,) from which the Hebrew differed sufficiently to 
require interpretation. If we had his original Gospel, we should often possess 
the very words of the heavenly Teacher ; as it is, we have only the repre- 
sentation of them in Greek, without doubt faithfully and correctly made, yet 
still a translation, not the words themselves. But the same is the case with 
respect to the records of the Evangelists Mark and Luke, and those of the 
Apostle John. There is abundant reason to believe that we have, in the 
Gospels, 'the words of the Lord Jesus' essentially represented; but the 
characteristics of the representation must of course depend upon the pecu- 
liarities of the respective writers. As to the Greek Translator of St Mat- 
thew's Gospel, he must, in various parts, have taken the Gospel of Mark as 
his guide; and when that failed him, the Gospel of Luke. This is the 
opinion of Bishop Marsh and others; indeed, no competent judge can doubt 
it, who has compared the Gospels in the original ; but while engaged on the 
following work, I observed several instances, in which, after following, for some 
clauses or sentences, the representation of the words of Christ in St. Mark's 
Gospel, the Translator of Matthew left this, in single words or phrases, in 
order, as it appeared, to follow his own original exactly. f 

To leave the Translator, however, and confine ourselves to the Evangelist : — 
Great brevity in the relation of facts, and detail in the record of discourses, 
are two of the characteristics of St. Matthew's Gospel. His manner is 
calmly earnest throughout ; and it has the impress of deep conviction and 
certain knowledge. He gives a clear but compressed summary of the trans- 

* I am not unmindful of the opposing arguments of the judicious and cautious 
Lardner : but his conclusion appears to me quite untenable ; and I do not know of 
any critics of the present day who follow him in it. 

f I much regret that I did not note these instances as I proceeded ; and I cannot at 
present point out the passages which led me to this opinion : but 1 state it, because T 
observed what I thought good grounds- for it, as a suggestion to the critical student. 



VIEW OF ST MATTHEW'S GOSPEL. 



xliii 



actions which he relates ; entering but little into the circumstances of each ; 
yet tracing the main fact distinctly and forcibly. For this style of composition, 
his official duties had, it is probable, peculiarly qualified him : that it is his 
style, is not to be disputed. An attentive inspection of the following Har- 
mony will show many proofs of it. 

Taking this Gospel singly as our guide, there is nothing which would lead 
one to doubt whether or not the Apostle commonly wrote in chronological 
order. The doubts which have arisen from comparing it with those of Mark 
and Luke, leading many to the rejection of his arrangement of facts, will be 
considered as we proceed ; but, in itself considered, the Gospel presents 
nothing but regularity. The reader may follow the Evangelist in the periods 
which he actually records, without any feeling of embarrassment as to the 
succession of the events, or even as to their locality. 

Commencing, (as St. Mark does,) with the beginning of the Baptist's 
Ministry, we may divide the Gospel of Matthew into the six following 
Parts : 

Part I. The Ministry of the Baptist ; with the Baptism and Temptation of 
Christ: ch. iii. 1 — iv. 11. 

Part II. The Public Preaching of Christ in Galilee, after the Imprisonment of 
the Baptist, until the Mission of the Twelve : ch. iv. 12 — xi. 1. 

Part III. Occurrences succeeding the Mission of the Twelve, till the Death of the 
Baptist, which caused all who were still absent to return to their Lord : ch. xi. 2— 
xiii. 58. 

Part IV. Transactions from the Return of the Twelve, till the Termination of our 
Lord's Residence in Galilee : ch. xiv.— xviii. 

Part V. Occurrences during the Last Journey : ch. xix. xx. 

Part VI. Occurrences from our Lord's Entry into Jerusalem, until his Interview 
with the Eleven Apostles on the Mountain in Galilee, with which the Gospel closes : 
ch. xxi. to the end. 

In Part I. the Apostle appears to have mainly followed a record which 
was possessed also by St. Luke. 

In Parts II. and IV. St. Matthew clearly had his own personal records ; 
some of which appear to have been also possessed by St. Mark. He must 
have been present at all which he relates, except the Transfiguration. 

Part III. may, more than any other, consist of records derived from other 
witnesses, and, more or less, possessed by one or both of the other two Evan- 
gelists. All, however, are connected with Galilee; and even, with little 
exception, with Capernaum or the neighbourhood. 

In Part V. there is little that is peculiar to St. Matthew's Gospel, except 



xliv 



STRUCTURE OF THE FIRST THREE GOSPELS, 



the Parable of the Labourers in the Vineyard, ch. xx. 1 — 16 ; yet the whole 
obviously consists of his own records. 

Of Part VI., some portions, particularly the Discourses of Christ on the 
Mount of Olives, the Agony in the Garden, and the Occurrences in the 
Palace of Caiphas, must have been derived from the narrations of others ; 
but several other portions, especially the Discourses on the last day in the 
Temple, we thankfully refer to that witness, as the original source, to whom 
we are indebted for the record of the Sermon on the Mount. 

It is in the Second and Third Parts alone that any great diversity occurs 
in the order of events, as given by St. Matthew on the one hand, and by St. 
Mark and St. Luke on the other : in the Fourth Part, Mark's order accords 
exactly with Matthew's ; and so also does St. Luke's, in the brief 
corresponding record contained in ch. ix.* 

Sect. II. View of St. Mail's Gospel. 

It may be regarded as certain, that the Mark to whom all antiquity 
ascribed the second Gospel, was John whose surname was Mark ; mentioned 
in Acts xii. 12. He was the son of Mary, (a pious woman of Jerusalem 
who was an early believer in Christ,) and the nephew of Barnabas, the 
fellow-labourer of Paul, himself a Levite ; and it is evident, from the book of 
Acts and the Epistles, that Mark was intimately acquainted with Paul and 
with Peter. He undoubtedly was acquainted with others of the Apostles; but — 
to leave out of view St. Paul's first apostolical journey — Mark obviously spent 
some time with that Apostle during his imprisonment at Rome ; and he was 
there with Peter also, when this Apostle wrote his first Epistle, in which 
(ch. v. 1 3) he uses the expression ' Marcus my son'. Indeed it fully accords 
with internal evidence, and it was the uniform statement of the early 
Christian Writers, that this Evangelist composed his Gospel at Rome, with 
the knowledge and aid of the Apostle Peter. 

From his residence in Jerusalem, and from the particularity of his relation 
of the circumstances attending our Lord's last visit to Jerusalem — specifying 
much more distinctly than either Matthew's or Luke's the events of each day 
— it may reasonably be inferred, that this Evangelist was an observant eye- 
witness of our Lord's public transactions, and a hearer of his public dis- 
courses, at that remarkable period. There is no adequate reason to believe 

* In the Appendix to this Volume will be found a Tabular View of the Contents of the 
First Three Gospels, from the Baptism of our Lord to his Entry into Jerusalem before 
the Last Passover ; by which may be seen, at once, the succession of events in each, 
and what portions are peculiar to the respective Gospels. 



VIEW OF ST. MARK'S GOSPEL. 



xlv 



that he attended his Ministry at any other time : nevertheless, he had 
abundant sources of accurate knowledge in those written records of particular 
periods which he obviously possessed, some in common with St. Luke, and 
others in common with St. Matthew ; in the information he Avould often 
receive, from Apostles and others, at the house of his mother, where it is 
evident that the early believers often resorted ; and, with all, in the detailed 
communications of Peter, concerning hose things which the aged Apostle 
personally knew, as an eye and ear witness of ' the Lord Jesus Christ.' 

The Gospel of Mark was, of course, written for the use of believers from 
among the Hellenists and the GeL lies. His style is unpolished, peculiarly 
idiomatic, and sometimes abrupt in its construction. His Gospel displays 
much less of literary culture t v jan that of Luke, and of general talent for 
composition than that of Matthew. Sometimes, (as is justly stated and 
exemplified by Kuinoel in his Prolegomena §. 3,) under the influence of the 
desire to give a detailed view of facts and circumstances, he employs a some- 
what diffuse style of writing, and has even superfluous additions ; but, for 
the most part, his narration i3 Concise, and in some cases obscure from 
its brevity.* 

The inartificial character of this Gospel, and the resources which the 
Evangelist had for composing it, render it very valuable as an additional 
record, and especially in relating those details which strengthen the feeling 
of Teality.f It is peculiarly valuable as recording circumstances which the 
Apostle John alone of the other Evangelists could have recorded on personal 
knowledge, and which did not fall within the scope of his Gospel : these 
Mark evidently derived from the Apostle Peter. He relates the fall of his 
teacher and friend with much more particularity than the other Evangelists 
do ; and though he does not state several things, which one or other of them 



* Kuinoel also notices this Evangelist's very frequent use of ivSeug, immediately, 
which recurs, he says, more than once, in almost every page ; and his employment of 
the pronoun avrog, he, and its plural, without any assigned antecedent This last is 
so common a characteristic of the writers of the New Testament, that I had not noticed 
it as a peculiarity of St. Mark ; the former must have been observed by every attentive 
reader of the original Gospel. In the attempt to give a uniform rendering of the same 
original word, whenever practical, I have rendered evSeug, straightway, (as I often 
found it rendered,) and 7rapaxpr}fia, immediately. By the aid of Schmid I find that 
Mark employs the former forty times, and the latter not once ; while Luke uses tvSe u>g 
only eight times, and seems to employ it and Ttapaxpn^a, indifferently, both in the 
Gospel and in the Acts. 

f As a specimen, taken accidentally, we may refer to the narrative in the vth chapter, 
respecting the cure of the disordered woman, and the raising of the daughter of Jairus : 
! see Harm. pp. 77, 78. 



xlVl STRUCTURE CI* E8E FIRS? THREE GOSPELS. 

records, that redounded to the honour of the Apostle, yet, on ihe other hand, 
he specifies some which the others do not. * 

It wiH probably be agreed by every attentive reader of this Gospel, that 
Mark's manner of writing- indicates great earnestness and strength of con- 
viction : and I may add that, at times, it manifests even a kind of eagerness 
of sentiment, such as would be natural to an ingenuous, simple-hearted man 
like this Evangelist — long acquaint^, with many things respecting him * in 
whom believing he rejoiced with joy unspeakable— -on being informed, for 
the first time, of other deeply interesting- circumstances, by one whose heart 
must have been always full of humble" love and glowing gratitude and 
exulting reverence towards his Lord and Saviour, and whose memory, (we 
know,) so vividly recalled, during the very period when the Evangelist was 
the companion of his imprisonment, the great and glorious scene of the 
transfiguration ; — when he and the two other favoured Apostles of Christ 
4 were eye-witnesses of his majesty/ when ' he received from God the Father 
honour and glory, when there came such a voice to him from the excellent 
glory, This is my beloved Son, in whom I am well pleased.' As the aged 
servant of the Lord Jesus, when in the certain approach of martyrdom for 
his sake, thus himself wrote to his distant brethren, (not improbably to those 
of Palestine,) we cannot doubt that he would also thus speak to his 6 son 
Mark,' when about to give them, through him, such records as would 
enable them, ' after his decease, to have always in remembrance* those 
things which he could affirm, with the confidence of truth and certainty, 
were ' not cunningly-devised fables.' (See 2 Pet. i. 12—18.) 

St. Mark's Gospel may, for comparison with that of Matthew, be divided 
into the following Parts : 

Part 1. A brief Record of the Ministry of the Baptist, with the Baptism and 
Temptation of Christ: ch. i. 1 — 13. 

Parts II. and III. The Public Preaching of Christ in Galilee: ch. i. 14 — vi. 6. 

Part IV. Transactions from the Return of the Twelve till the Close of our Lord's 
Residence in Galilee : ch. vi. 7.— ix. 50.— This Part is commenced in Mark, as the 
corresponding record is in Luke, with a summary View of the Mission of the Apostles. 

Part V. Occurrences during the Last Journey : ch. x. 

Part VI. Events from our Lord's Entry into Jerusalem till his Ascension : ch. xi. 
to the end of the Gospel. 



* See Lardner's Supplement to the Credibility. The instances which Lardner gives 
of the last-mentioned class, are found in ch. i. 36. xiv. 33. xvi. 7. These he follows by 
an enumeration of thirty-two other instances in which facts or circumstances are 
recorded by Mark which are not to be found in the other Gospels ; which, Lardner 
intimates, do not exhaust the induction. 



ORDER IN WHICH THE GOSPELS WERE COMPOSED. 



xlvii 



The long and important portion of Mark's Gospel in Part IV, has eo great 
an agreement, in substance and succession of events, with the same part in 
Matthew (p. xliii.), that this Evangelist must have had apostolic information 
respecting that very striking period ; but it contains much that is not 
recorded by Matthew. 

Sect. III. Order in whiel the Gospels were eomposed. 

The evidence of Irenseus wou^ lead us to place the composition of 
St. Matthew's Gospel about A. D. 64 ; for he says that the Apostle published 
it while Peter and Paul were preaching at Rome ; and this must of course 
have been during the Apostle Paul's second imprisonment, terminating in 
martyrdom, which Peter also underwent at Rome, about the same time. This 
date accords with all the indications of time in the Gospel itself, and with 
all other known circumstances ; and, notwithstanding the opinions of some 
learned critics leading to a much earlier period, I am satisfied by the argu- 
ments of Lardner, that the date here assigned is the true one.* 

St. Mark's Gospel must have been composed about 64 or 65. There is no 
evidence, external or internal, to support the supposition that he had seen 
St. Matthew's Gospel, or St. Luke's, before he wrote his own. This matter 
has been fully examined by Lardner, in the xth chapter of his Supplement — 
" The Question considered, whether any of the first three Evangelists had 
seen the Gospels of the others, before he wrote"; and he decides it in the 
negative, t 

* See Supplement to the Credibility, ch. v. The following passage is very important. 
" At the year 64, or tbereabout, the gospel had been propagated in many gentile 
countries, the times were troublesome in Judea, and the war was coming on : several 
of the apostles were dead, others of them, who survived, were gone, or going abroad, 
and many of the Jewish believers were about to seek shelter elsewhere : now was a 
proper time to write a history of Christy and his miracles. Moreover in this gospel 
are recorded divers plain predictions of the miseries and desolations of Jerusalem, and 
the overthrow of the temple and the Jewish state, beside many other figurative inti- 
mations of the same things in many of our Lord's discourses and parables. Which 
could not be well published to all the world in writing, till about this time. The 
suitableness of St. Matthew's gospel to the state of the christian religion, and of the 
Jewish people, about the year 64, or 65, leads to that time. And however unwillingly, 
from private apprehensions and prejudices, we may admit the thought of protracting 
so long the writing of the history of our Lord's ministry ; the circumstances of things 
will constrain us to acquiesce in this season as the most likely." Lardner's Works, 
(Kippis's Ed.) vol. VI. p. 56. 

f I should have supposed that every critical inquirer who had studied, in comparison, 
the phenomena of the Gospels, must have been led by them, independently of external 
considerations, to the same conclusion with Lardner. Mr. Greswell, however, has, in 



Xlviil STRUCTURE OF THE FIRST THREE GOSPELS. 

The question as it respects St. Luke's Gospel is still more easy of decision. 
It is not a tenable position that this Evangelist could have known of St. 
Matthew's Gospel when he wrote his own. If his introduction were not 
utterly inconsistent with this opinion, the contents of the Gospel itself, ex- 
amined with any minuteness, would decide against it. One obvious fact 
seems sufficient. St. Luke has given a record of a discourse which, for the 
reasons stated in the Note in p. 64,* must be the same as the Sermon on 
the Mount in the 5th and two following chapters of Matthew : if so, he 
could not possibly, possessing the know'vdge of St. Matthew's Gospel, have 
placed that after St. Matthew's appointment as an Apostle, which St. 
Matthew himself has placed before even his call to be a follower of Jesus ; 
nor could he have given an incomplete account of that all-important Dis- 
course, when he had in his possession the record of it by an Apostle, to say 
the least much fuller, and of course more authoritative. — But St. Luke's 

his Dissertations, advanced and maintained a very different opinion ; viz. that the 
Gospels were written in the order in which they stand in the Canon, and that Mark's 
Gospel was designed by its Author as supplementary to Matthew's, and Luke's, by its 
Author, to both: he even speaks (Vol. I. p. 34) of St. Mark as rectifying the transpositions 
of Matthew, and supplying his historical deficiencies. The nature of this work does not 
require an examination of these opinions ; and indeed it is scarcely conceivable that 
Mr. Greswell himself could retain them after the comparison which the subsequent 
printing of his Harmony must have led him to make of the Gospels of Matthew and 
Mark. That Mark would have composed his Gospel, if he had known of the publication 
of Matthew's, is extremely improbable ; that, supposing him to have possessed that 
Gospel, which first existed only in Syro-Chaldaic, and to have purposed to give a briefer 
one in Greek, he — not himself a personal witness — should have so much departed from 
the order of Matthew, and that (while he recorded the Parables of Christ) he should 
have altogether passed by the Sermon on the Mount, is to me utterly inconceivable. 
In some instances, from his personal intimacy with Peter, he would be likely to give 
circumstances which Matthew has not given ; and, in a few others, to record events in 
a different order from that of Matthew,— as in his first chapter, where he places the cure 
of Peter's Wife's Mother on the sabbath after Peter's Call, whereas Matthew, less con- 
versant at thai period with the transactions of Christ, places it after the first progress 
through Galilee closed by the Sermon on the Mount, but still before his own Call, and 
in the same local connexion. This advantage, however, would not be likely to lead to 
an order so entirely different, in the early part of his Gospel, from that of Matthew, 
with which, indeed, his own cannot be made to coalesce. The then aged Peter was 
much more likely to furnish vivid impressions of particular transactions (see p. xlvi.) 
than a series, chronologically correct, of the whole period ; and he would scarcely, at that 
distance of time, have advised the abandonment of the digested arrangement already 
formed by a fellow Apostle. 

* In the enumeration, showing the order of the separate parts in Luke as compared 
with that in Matthew, the close should have been stated "43—49", instead of 
" 43, 45— 4<J » 



ORDER IN WHICH THE GOSPELS WERE COMPOSED. 



xlix 



introduction is quite inconsistent with the opinion that he had knowledge of 
the Gospel of Matthew, or even of Mark's, when he wrote his own. His 
words to Theophilus clearly imply, that those who had previously undertaken 
the work which he executed, had not such means of information as he him- 
self possessed, and that their narratives were not authoritative like his own. 
He could not have thought thus of a Gospel written by an Apostle ; nor of 
that by a companion of Apostles, who must himself have seen the Lord. 

It does not, indeed, necessarily follow, that St. Luke composed his Gospel 
before the publication of the two which precede it in our canon : if one of 
these were published in Galilee, and the other in Rome, although the Chris- 
tians would of course multiply copies as fast as they could, yet months, if not 
years, might elapse before any of these reached the region, say in Greece, or in 
Proconsular Asia, where we suppose him to have written. It is, nevertheless, 
decidedly probable, indeed next to certain, that he wrote it at an earlier 
period than those Gospels were written, as Lardner has shown in his Sup- 
j plement. The book of Acts was, we know, from the commencement of it, 
; written after the Gospel — ' the former treatise'; and as this gives a summary 
i notice of St. Paul's confinement at Rome, but says nothing of his course after 
1 it was ended, it must have been finished about the time when the Apostle 
was released. This probably was in the spring of 63. We may, therefore, 
j with much confidence, place the Evangelist's transmission of his Gospel to 
, Theophilus in 62 or 63 ; but as it was designed for an individual, and a 
I man of rank, it would not of course be so speedily known to the Christians 

1 at large as the others. 

i 
I 

Sect. IV. View of St. Luke's Gospel. 

i The Author of this invaluable record was obviously a man of intellectual 
refinement and literary acquirements, of a calm discriminating judgment, and 
of an earnest love of truth : it is alike clear that he was imbued with the spirit 
I of piety, with a devoted attachment to the cause of Christ, and with a high 
I appreciation of the spirit of his religion. He had been the companion and 
J friend of St. Paul ; and his relation of the Apostle's labours and discourses 
: shows that he was able to form a just estimate of the elevated excellencies 
| of his character, and of the value of the testimony which he bore to faith 
, in Christ. 

The uniform voice of antiquity ascribes the book of Acts, and this Gospel 
which was composed before it, to a person of the name of Luke. The Author 
of these books no where gives his own name ; but there is no reason to doubt 
that he was that Lucas (or Luke) whom St. Paul speaks of as among his 
' fellow-labourers' when writing to Philemon of Colossae (ver. 24), and in 

S 



STRUCTURE OP THE FIRST THREE GO&FELS. 



his Epistle to the Colossians (ch. iv. 14) as 'the beloved physician': indeed 
this last designation perfectly suits the characteristics of the Evangelist's 
mind, and his literary qualifications, as disclosed by his writings. There is 
much reason to think that he was of Gentile extraction; but more, that he 
had, from an early period, embraced the principles of the Jewish religion : 
and we know that he had become a follower of Christ many years before he 
composed his Gospel ; for he first joined Paul at Troas, (see Acts xvi. 10), on 
the second apostolical journey. Eusebius, Jerome, and others of the ancients, 
speak of him as a native of Antioch; but this appears to have arisen from 
the supposition that he was that Lucius who is spoken of in Acts xiii. J.* 
Considering the place of his joining St. Paul, and the peculiar mention of 
him in the Epistles written by that Apostle to inhabitants of Colossse, it seems 
more probable that he was a native, at least a resident, of that city, or of one 
of the neighbouring cities of Hierapolis and Laodicea. The Hellenistic cha- 
racter of his style, (which may, however, be in part attributed to the documents 
he employed,) and his intimate acquaintance with the institutions of the Jewish 
religion, suit well the supposition that he had long been attached to it; but 
all competent judges, ancient and modern, agree in regarding his style as by 
far more polished than that of -any of the other Evangelists, and his Greek 
as approaching even to classic elegance. Such is certainly the case with those 
portions of his Gospel which 3fe more peculiarly his own composition ; in 
these he may be compared -to Xenophon, both in respect to language, and to 
bis general style. 

A cursory examination of the following Harmony, or even an inspection 
of the Tables in the Appendix, already referred to, will show how rich the 
Gospel of St. Luke is ; not only in matter which it has, more or less, in 
common with Matthew's; but also in important facts, and especially in 
interesting parables, contained by it exclusively. To pass by the former class 
of its materials, which, as it is common to Mark also, must have been more 



* They appear to have supposed that Lucius was called a Cyrenaean, not as being a 
native of Cyrene, but as belonging to the synagogue of the Cyrenasans at Jerusalem. 
See Kuinoel's Prolegomena, §. 1.— In the next section, Kuinoel advocates the opinion of 
Bolten, that Luke was born of Gentile parents, but had himself early become a Jew. 
The latter position he supports by a reference to the Hellenisms of the Evangelist, and 
his intimate acquaintance with the Jewish religion ; and also to the circumstances 
recorded in Acts xxi. 28—31, in which he is not mentioned (ver. 29) though Trophimus 
is, and though Luke was with Paul at Jerusalem. This last fact only proves that Luke 
Tvas not known as a Gentile : the former does not prove that he had become a Jew, and 
indeed the supposition is inconsistent with the argument which well supports the 
opinion that he was a Gentile by birth, viz. that the Apostle Paul speaks of him with 
Epaphras and Demas (Col. iv. 10—14) separately from those 'of the circumcision. , 
On the whole, it is most probable that Luke was one of ' the devout Gentiles.' 



VIEW OP ST. LUKE'S GOSPEL. It 

generally known — when we advert to the records which he has given of the 
rejection of Christ at Nazareth (p. 33), the raising of the Widow's Son at 
Nain (p. 68), the circumstances at the house of Simon the Pharisee (p. 91) r 
the parable of the Good Samaritan and our Lord's Visit to Mary and Martha 
(p. 95), the discourses in the xiiith chapter (p. 180), and in the xivth (p. 98), 
and the inestimable parables in the xvth, with those in the xvith (p. 100), — 
not to enumerate various expressions and circumstances which are eminently 
characteristic of the piety and tender sensibility of our Lord, and which are 
peculiar to the Gospel of Luke — we ourselves must feel grateful to him for that 
diligent and well-prepared inquiry by which he obtained the knowledge of these 
precious memorials of * the words of the Lord Jesus', and may easily enter 
into the thankful and devout delight which the admirable historian must have 
experienced, when these heavenly treasures were, one after another, disclosed 
to his view. 

St. Luke obviously had a wider range of information than was taken by 
either St. Matthew or St. Mark Their Gospels, between the commencement 
of our Lord's Public Preaching in Galilee and his Last Journey to Jerusalem, 
are confined to Galilee and the region east of it, not even referring to any 
transactions in the eastern half of the Tetrarch's dominions : whereas Luke's 
inquiries would naturally extend into the Peraea, where our Lord spent, 
several weeks during (we may reasonably' suppose) the absence of the Twelve ; 
and we have abundant reason to believe that they did, from his exclusive 
account of the Mission of the Seventy, which could not therefore have been 
exercised in Galilee, and was not likely to have been directed to the scene of 
the Apostles' service. — Besides this, it is reasonable to believe that St. Luke, 
from his profession and education, would have access to a class in society 
superior to that of the Fishermen and Publicans of Galilee. To the latter 
cause may be attributed his knowledge of various occurrences at the houses 
of the rich, which are not recorded by St. Matthew or St. Mark ; and also of 
those connected with the household or with the jurisdiction of Herod: to the 
former, his knowledge of discourses, parables, &c, which were delivered in 
the Peraea, or at least recorded by believers who resided there, and probably 
but little known in Galilee. It is not likely that St. Luke would have much 
access to Apostles, most of whom must have left Judaea, and of whom one 
alone is mentioned in the later part of St. Paul's history (Acts xxi. 18) : 
but many of the Seventy must have been still living ; and from their recol- 
lections, as well as from those records, which either from personal knowledge, 
or from the preachings of the Apostles, would be early drawn up, of our 
Lord's transactions or discourses in particular portions of his Ministry, he 
must have had sources of information beyond what any single Apostle could 
have supplied. 



Ill STRUCTURE OF THE FIRST^THREE GOSPELS. 

Commencing, as in the case of Matthew's Gospel, (p. xliii.), at the 
Ministry of the Baptist, the Gospel by Luke may be divided into the five 
following Parts, which, to avoid confusion, may be designated by letters : 

Part A. The Ministry of the Baptist, with the Baptism and Temptation of Christ: 
ch iii. 1 — iv. 13. 

Part B. The Ministry of Christ in Galilee : eh. iv. 14— ix. 62. 

Part C. A Miscellaneous Collection of Discourses and other Occurrences, which 
may have been principally connected with the Perasa, either by their locality, or by the 
sources of the Evangelist's information : ch. x. 1 — xvii. 10. 

Part D. Occurrences during the Last Journey : ch. xvii. 11 — xix. 28. 

Part E. Occurrences from our Lord's Entry into Jerusalem until his Ascension : 
ch. xix. 29— xxiv. 53. 

Part A. so completely corresponds with Part I. of Matthew, that the two 
Evangelists must have had corresponding documents before them. St. 
Matthew's occupations would of course prevent his being a personal attendant 
on the Ministry of John, though he may have been baptized by him. 

Part B. does not commence specifically, as Part II. does both in Matthew 
and in Mark, with the statement of John's imprisonment. This may be 
owing to St. Luke's having recorded the fact at the end of his view of the 
Ministry of the Baptist. Nevertheless this circumstance leaves it uncertain 
whether he may not have recorded some of the occurrences preceding the 
Imprisonment of John ; immediately after which event, as Matthew and' 
Mark concur in stating, our Lord commenced his Public Preaching : and in 
the following Harmony, some of his narratives are so arranged. — The whole 
that St. Luke specifically records, as occurring between the Mission of the 
Twelve and the commencement of our Lord's finally setting out for Jerusalem, 
is contained in the ixth chapter; in which he narrates, with great brevity, the 
Mission of the Twelve, the anxiety of Herod the Tetrarch on hearing of 
Christ, the Return of the Apostles, the miracle of the Five Thousand, the 
avowal of Peter, the Transfiguration, the cure of the Epileptic Child, and 
some declarations of Christ before he left Galilee. This chapter (the first 
six verses excepted) contains the whole of St. Luke's record of the period 
which in Matthew and Mark occupies Part IV. In the account of the 
Transfiguration, he relates that Moses and Elijah spake to Christ (ver. 31) 
respecting ' his departure, t%o§og, which he was about to fulfil, ??v fjutXXg 
7r\i)povv, at Jerusalem'. In ver. 51, the Evangelist also states, that ■ the 
days being now fulfilled for his being received up, Jesus steadfastly set his 
face to go to Jerusalem ' ; and he records his purposing to go into a village 
of the Samaritans, where, however, they would not receive him. The 



VIEW OP ST. LtJKE'S GOSPEL. Hii 

chapter closes with circumstances which occurred ' as they were journey- 
ing', but which St. Matthew records in a different part of the History. 
See Harm. p. 69. 

Part D. appears to take up the narrative where Part B. left it ; first relating 
that our Lord, as he was going to Jerusalem, passed between Samaria and 
Galilee, (i. e. along the confines of the two countries, Harm. p. 168, and 
there cured the Lepers. The remainder of this Part corresponds with 
Part V. of Matthew and Mark — recording occurrences on the Last Journey, 
in the Peraea, and till our Lord approached Jerusalem, several of which are 
common to the three Evangelists. 

Between Part B. and Part D. the Evangelist has inserted a very remarkable 
Collection of Discourses and other transactions, of which some obviously occurred 
on the Last Journey, and others may have so occurred ; but several of which 
cannot, with any probability, be referred to a period when we know, from the 
preceding Gospels, that the Apostles were with our Lord, and when the 
Evangelist himself represents him as traveling steadfastly towards Jerusalem. 
This representation precludes the supposition that our Lord now made a 
circuitous progress, or a long sojourn, in the Peraea. His direct course 
through it would not much exceed forty miles ; and two or three days would 
be abundantly sufficient for this part of his journey. During it he might work 
many miracles, and extensively communicate his heavenly instructions to 
the multitudes, and to his disciples ; but there is nothing in the general 
train of circumstances, or in the records of the other Evangelists, which 
allows us to suppose that, after our Lord had set his face steadfastly to go to 
Jerusalem to finish his great work, the Seventy were sent forth by him, 
executed their mission, and returned to him.* 

St. Luke alone records the Mission of the Seventy; and, taking into 
account the entire silence of the Apostle Matthew, and of Mark the com- 
panion of the Apostle Peter, respecting not only this fact in our Lord's 



* When we consider the strong representation given by St. Luke respecting the purpose 
of dispatch and directness with which our Lord undertook his Last Journey, (intend- 
ing, as he did, to go even through Samaria,) it is not conceivable that the Evangelist 
should have designed to represent him as, after that, sending the Seventy on their 
Mission : this new division of his Gospel, however, thus begins— Mera Se ravra, < Now 
after these things'. If we take /xera, in its ordinary sense with an accusative, to denote 
after, we must suppose that Luke referred, generally, to the occurrences which he had 
already recorded ; and, particularly, to the Mission of the Twelve, to which he obviously 
refers when he says < the Lord appointed Seventy others also.' (Harm. p. 92, note.) 
Such is perhaps, on the whole, the most probable view of the matter ; it would, how- 
ever, be borne out by the Hellenistic use of fisra, to render the clause in question 
* Now in the midst of these events.' See Harm. p. 324, note. 



liV STRUCTURE OF THE FIRST THREE GOSPELS. 

Ministry, but also all occurrences in the Perea previous to his Last Journey 
through it to Jerusalem, two inferences may be reasonably drawn, against 
which there are no opposing considerations : first, that the Mission of the 
Seventy occurred during the absence of the Twelve on their Mission ; and 
secondly, that if the Seventy were not all inhabitants of Peraea, (the region 
where the Baptist executed much of his Ministry,) they were sent thither in 
execution of their service, and there prepared for a future residence of Christ: 
the Evangelist says (ch. x. I) that the Lord sent these Seventy, two by two, 
* into every city and place whither he himself was about to come' (Harm, 
p. 92) ; and such residence did take place after the Feast of Dedication. 
See John x. 39—42. 

With these views, the Gnomology, or Collection of Discourses and Occur- 
rences, in the xth and following chapters of St. Luke's Gospel, may be 
represented as consisting of records derived originally from some or other of 
the Seventy, inhabitants of the Pergea ; and as having been obtained, by the 
diligent search of the Evangelist in that part of Palestine, partly from oral 
communication with such of those disciples as still survived, and partly from 
written memorials that could scarcely fail to have been made of various 
Discourses and Parables, by some or other of the hearers of our Lord's 
heavenly instructions. We need not, however, burden ourselves with the 
supposition, that none of the Discourses &c. in the Collection were delivered 
in Galilee : the disciples from whom the Seventy were selected by our 
Lord, — who appear to have been designated by St. Mark (ch. iv. 10) as 
4 those who were around him with the Twelve,' ol irepi avrov avv roig Stodtica, 
— would, of course, be his hearers in Galilee also, even if they were, per- 
sonally, most connected with the Peraea. Some of those contained in the 
Collection are, in fact, found in the Gospel of Matthew which is so essentially 
Galilean, as well as in Mark's also ; and, most probably, they are to be 
referred to some period of our Lord's abode in Galilee. 

The materials of this Collection having, then, been principally, if not 
exclusively, derived from the Seventy, the Evangelist introduces it with an 
account of their Mission. (Harm. p. 92). To this he subjoins a record of 
their Return; which seems to present one instance of that system of method or 
orderly arrangement which he had marked out for himself, and to which the 
tendencies of his mind inclined : so he also says, in connection, all that he thinks 
necessary respecting the Ministry of the Baptist,* and respecting the Mission 
and the Return of the Twelve. As to the other records contained in the Col- 
lection, it is a matter of mere conjecture, whether particular portions were 

* It is somewhat remarkable that his Gospel gives no account of the death of the 
Baptist) and only makes allusion to it, in connection with the return of the Twelve. 



VIEW OP ST. LUKE'S GOSPEL. 



lv 



received in their connected state by the Evangelist, or whether he received 
accounts of all the separate occurrences independently of each other, and 
arranged them together. Particular portions, however, of the Collection 
appear to have some closer bond of connection than others have : for instance, 
the xivth, xvth, and xvith chapters, (which are all peculiar to Luke,) mainly 
consist of Parables ; and they form one division of the Collection, which no 
Harmonist would willingly separate. (See Harm. p. 98, note.) In like 
manner the xiith and xiiith chapters, seem to form another connected 
division ; and it appears probable that it was received by St. Luke in its 
present form. (See Harm. p. 176, note.) Parts of this last must be referred 
to the Last Journey, and other parts best suit that period ; but if the Evan- 
gelist received the whole as one record, he would not be disposed, (any more 
than the modern Harmonist,) to separate these from the connected passages.* 
The xth and xith chapters present less of obvious connection among the 
documents of which they are composed : but, though there is nothing in the 
contents of them which opposes the opinion that they originated in some or 
other of the Seventy, they appear to be entirely connected with Galilee. + 

Such is a summary analysis of the Collection which Luke has inserted 
after relating the commencement of our Lord's setting out on the Last 
Journey, when he had been rejected by the Samaritan village. When the 
Evangelist returns again to the regular narrative of that Journey, we find 

* Nothing that St, Luke has recorded after ch. xvii. 11, till our Lord's arrival at 
Jericho, has any indication of locality : and we could not have certainly known that 
these occurrences took place in the Peraea, but for the Gospels of Matthew and Mark. 
Distinct indications of locality, as elsewhere observed, are not frequent in his Gospel ; 
though local connexion must have guided in the arrangement of the memorials which 
he collected. It will hereafter appear, that, except in leading periods, it was scarcely 
possible for him to have obtained any certain knowledge of the exact succession of 
events : at any rate, minute chronological accuracy was of vastly less moment than 
accuracy in fact. — Mr. Greswell considers the Gospels generally as having much more 
of an anecdotal character than I do ; but as respects St. Luke's, this is almost a 
necessary feature. 

f For the knowledge of the general nature of this portion of St. Luke's Gospel, I 
was originally indebted to Bishop Marsh's "Dissertation on the Origin and Composition 
of our First Three Canonical Gospels" ; hut those who are acquainted with the view 
stated in the Dissertation, as to the origin and the extent of this portion, will readily 
perceive that the conclusions to which I have come considerably differ from it. As to 
the latter, I consider it as commencing with the xth chapter, and ending with the 10th 
verse of the xviith. The Dissertation makes it include from ch. ix. 51, to xviii. 14 ; but 
this extent was denned by the supposed source of it. — In another respect I differ essen- 
tially from that acute and profound critic, who thinks that St. Matthew has a great 
part of the matter contained in Luke ix. 51 — xviii. 14. That this opinion is erroneous, 
will readily be seen by inspection of the Tables in the Appendix. 



lvi 



STRUCTURE OF THE FIRST THREE GOSPELS. 



our Lord (ch. xvii. 11) passing along the confines of Samaria and Galilee ; 
and we know from the other Gospels that he crossed over into the Perasa. 
What could be a fitter place to introduce a Miscellaneous Collection, several 
parts of which seemed to be connected with the Last Journey, as others were 
with the Peraea, and all of which occurred before our Lord's arrival at 
Jerusalem ? Our Lord has directed his face to the closing scene of his 
Ministry ; and the Evangelist now introduces a series of memorials which 
he had no means of assigning to their chronological position, but which, 
even with the possession of the other Gospels, we feel to be an invaluable 
portion of the whole. 

Sect. V. On the General Preferableness of St. Matthew's Order, 
in the Chronological Arrangement of Events, 

It must be evident to every attentive reader of the Gospel history, and 
will be obvious on inspection of the Tables in the Appendix to which reference 
has already been made, that the arrangement of events by Matthew, and the 
arrangement by Luke, cannot both be in the order of time ; that from the 
Miracle of the Five Thousand, the arrangement and the substance of Mark's 
Gospel accords with Matthew's ; and that before that period, the arrangement 
of events in Mark closely accords with that in Luke, while, nearly in the 
same degree with Luke's, it leaves that of Matthew. We have nothing but 
internal evidence, and the consideration of the respective circumstances of 
the Evangelists, to guide us in the choice of our general authority for de- 
termining the succession of events. 

Partly from the expression employed by St. Luke in his Introduction, 
declaring his purpose to write to Theophilus ' in order? jcaS^rjCi and partly 
from the exclusive accordance of St. Mark's arrangement of events with his, 
in the portion of the history preceding the miracle of the Five Thousand, 
many Harmonists have fixed upon St. Luke's arrangement as their basis.* 

* Others, however, have, with great decision, followed St. Matthew's order. "In 
this Harmony," says Lieberkiihn, " we have made the Evangelist Matthew our rule as 
to the order of time, and we have herein chiefly followed the late Dr. Bengelius and his 
just Harmony of the four Evangelists ; and he had many learned men who were 
his forerunners in this method." — Bishop Marsh also mentions Bertling, Eichon^ 
Sir Isaac Newton, and Bishop Pearce, as adopting the same opinion : his own is alike 
decided. Eichorn says "that the facts recorded in the former part of St. Matthew's 
Gospel, were re-arranged by St. Matthew, according to the exact order of time, as it 
would be easy to show by an analysis of the several seetions of which that part is com- 
posed." See Marsh's Michaelis, vol. III. Translator's Notes, pp. 9, 10, 16. Bishop 
Pearce cites Hammond and Grotius as advocates for the same general view j and 
Campbell agrees with them. 



GENERAL PREPERABLENBSS OF ST. MATTHEW'S ORDER. 



Ivii 



It is readily admitted that the expression 'in order' would be a reasonab'e 
ground for adhering- strictly to his arrangement, if we had no other authority ; 
for the caution, skill, and accuracy which are displayed in his other admirable 
history, would afford a presumption that one possessed of such advantages as 
he had for knowing the reality of things, and endowed with such abilities 
and judgment, would employ that arrangement which was best adapted for 
his purpose : but we might not have seen reason for the assured belief that 
the order which he proposed to follow was the order of time, or that in the 
circumstances in which he compiled his Gospel, he could always have 
attained it. 

We might, a priori, reasonably expect the greatest accordance with the 
order of time, in that Evangelist who was a personal witness of the history- 
he records. " St. Matthew" (says Sir Isaac Newton) " was an eye-witness 
of what he relates, and so tells all things in due order of time, which St. 
Mark and St. Luke do not."* More complete and detailed examination 
might have led our great philosopher to make a less unqualified statement; 
but the general principle is a solid one, and it deserves our adherence, unless 
cause can be shown to the contrary. It might have been the fact, as Mr. 
Veysie maintains, f that St. Matthew intentionally departed from the order 
of time, with a view to give his Gospel a more forcible bearing on the great 
purpose of it ; but admitting the possibility of this, there is abundant reason 
to conclude that, in some cases where his arrangement entirely differs from 
that of Mark and Luke, he did not knowingly depart from that order. For 
instance — he could not, merely for the sake of argument, have placed the 
cure of the Leper (Harm, p. 65) immediately after the Sermon on the Mount, 
when he knew that it occurred at a different period, and at the same 
time have so connected it with the descent from the mountain and the 
entrance into Capernaum, that no reader of his Gospel alone could come to 
any other conclusion than that it took place between those occurrences : nor 
could he have connected the application of Jairus (p. 77) with the Feast at 
his own house, if he knew that it occurred, as St. Luke has placed it, at a 
very different time, viz. after the Message of John, and the Parable of the 
Sower, &c. The supposed system of arrangement might be well adapted to 
his object ; but he could not have carried it so far as to sacrifice historical 
truth to it. 

* See Marsh's Michaelis, as above cited. 

f In pp. 74—78 of his " Examination of Mr. Marsh's Hypothesis respecting the 
Origin of our three first Canonical Gospels." This able treatise has not publicly 
undergone the critical scrutiny of the Bishop of Peterborough j but Mr. Veysie has 
given him abundant reason either for refuting his arguments or for abandoning his own 
Hypothesis ; for he has shown that it neglects various opposing phenomena. 

h 



Ivill STRUCTURE OF THE FIRST THREE ©OSPELS. 

Where the relation of subject-matter, or the real connection of events 
with others not in close succession with them, or the want of connection with 
those exactly contemporaneous, or uncertainty as to the actual time of occur- 
rence, rendered arrangement by the order of tims less convenient, or less 
useful, than by some other principle, there was nothing to prevent a faithful 
and accurately informed historian of our Lord's Ministry from departing from 
the order of time, provided he did not professedly unite the events together 
as occurring in close succession. 

The constantly occupied period which St. Matthew records in the portion 
that begins with ch. iv. 12, and ends with ch. xi. 1, — including the chief 
discrepancies in the order of time, — probably occupied (as will be shown in 
Diss. IV.) less than the interval between the Tabernacles and the Dedication, 
which was about nine weeks. Now, how extremely difficult must it have 
been, if not impossible, for any one who was not a continual eye-witness, to 
have given a narrative of such a period, in strict chronological order, at the 
distance of thirty years from its occurrence, and after so many other interest- 
ing events : nay, how difficult would it have been for even an eye-witness to 
have done this, unless he had made some records at an earlier period, or satis- 
fied himself with a few prominent facts. It must be recollected, too, when 
appreciating the resources of the Evangelists, that they had no maps, or 
public chronicles, to refer to ; that, in the period peculiarly in our view, the 
whole series, though crowded with the most wonderful occurrences, could 
have, in the mind of the general observer of it, little necessary connection, in 
its several parts, with time and place ; and that this little connection would 
be likely to fade from the memory of the witnesses, (if they made no written 
records,) as the distance of time made the facts themselves alone of moment. 

Those who adopt the hypothesis that one common document formed the 
basis of the narrative part of the first three Gospels— whether in the refined 
form of it given by Bishop Marsh, or in any more satisfactory one, if such 
there be — can scarcely avoid his conclusion, that the accordance between 
Mark and Luke in connection with their discrepancy from Matthew, so far 
from being an objection to the chronological accuracy of Matthew, favours 
the supposition that he alone followed the order of time : for why should not 
he, as well as Mark and Luke, have adopted the order of their common 
document, except from his knowledge, as a personal witness, that it was not 
chronologically correct ? If it were replied that he departed from it for 
another purpose, such as Mr. Veysie supposed, we might repeat the remarks 
already offered against his supposition. 

That in forming a chronological arrangement of the events in our Lord's 
Ministry, the order of those recorded in St. Matthew's Gospel should have a 



GENERAL PREFERABLEN ESS OF ST. -M .VITHEW'S ORDER. ilX 

general preference over that in St. Luke's, depends for its support on the 
following considerations. 

1. He lived in the very district where, and at the time when, those 
events occurred respecting which there is the main diversity of arrangement ; 
he was personally acquainted with many of them, had an adequate know- 
ledge of all, and knew all the circumstances of locality, &c. 

2. With fewer detiils respecting the facts which he has recorded 
than we often find in St. Luke's Gospel, St. Matthew commonly gives 
more definite indications of time and place. Throughout the whole of his 
Gospel, excepting in his record of the first days in Jerusalem at the Last 
Passover, and that of the period following the Mission of the Apostles, there 
is no difficulty in tracing the course of events on a map and hy a calendar, 
without the aid of the other Gospels.* On the other hand,— though St. 
Luke sometimes supplies a more distinct specification than the other two 
Gospels give, and shows, by chronological particularity where it was attain- 
able by him, (as in ch. iii. 1, 2. vi. 1. ix. 28, 37, 51), that he made it an 
object of inquiry, — yet the attentive reader may find several indications of 
his not possessing all the information as to time and place which we can 
derive from the other Gospels : for instance, he does not advert to the special 
commencement of our Lord's Public Preaching in Galilee as taking place 
immediately after the Imprisonment of the Baptist ; and though, from St, 
Matthew we know that the cure of the Paralytic (Harm. p. 73) took place at 
Capernaum, on our Lord's return from the country of the Gadarenes, and 
just before he called Matthew himself to attend his Ministry, yet Luke, 
though he mentions circumstances which Matthew does not, speaks of it 
(ch. v. 17) as being ' on one of the days', and gives no clue to the place 
where it was wrought, f 

3. Though the conviction of the preferableness of St. Matthew's order 
over that of St. Luke, must, as far as respects the phenomena of the Gospels 
themselves, depend more upon an accumulation of numerous indications, 
often differently appreciated by different judges, rather than upon any single 

* Dr. Priestley, in his Observations on the Harmony of the Evangelists, p. 75, says 
that he pays " but little regard to the order of St. Matthew's Gospel, before the history 
of his own call to attend upon Jesus" : yet the only transposition which he makes is of 
four verses (eh. viii. 14 — 17) which, from considering the place in the Gospel of Peter's 
friend, I also transpose. See Harm. p. 51. 

f In the Note J, p. 74, 1 have said " Luke's record is that of one who had seen the 
house itself, and to whom the account was given by a resident in it." When I wrote 
that note, 1 thought it probable that Luke himself had so seen the house and received the 
account from a resident : but the absence of specification of place renders that im- 
probable. The record itself must, however, have been first made by one possessed of 
such advantages. 



lx 



STRUCTURE OF THE FIRST THREE GOSPELS. 



consideration, yet there is one that is sufficiently decisive, and which has 
already been adverted to, — viz. that founded upon the connection of the ap- 
plication of Jairus with Matthew's Feast, (Harm. p. 76), which succeeded, 
at a short interval, his Call to be a constant follower of Christ. That period 
must have been very impressive to Matthew ; and his narrative, (ch. viii. 
18 — ix. 26), though commonly very succinct, is too closely connected in its 
various parts to allow of the supposition that it essentially departs from the 
real succession of events. After recording (p. 70) the stilling of the storm, 
and the cure of the Gadarene daemoniac, he gives (p. 73), as immediately 
succeeding the latter, a brief account of the cure of the paralytic at Caper- 
naum, and connects with it, in close succession, the circumstances of his 
own Call. He then (p. 76) speaks of our Lord's being at his table, with 
various other persons ; and he represents Jairus as making application to 
him for his daughter, while engaged there in conversation with the disciples 
of John, and records our Lord's following Jairus, and, on the way to his 
house, restoring the health of the disordered woman. What considerations 
can authorize the separation of this application of Jairus from our Lord's 
visit to Matthew, by those who knew what Matthew himself has recorded ? 
Mark and Luke could not have known this. In their Gospels, the stilling of 
the storm, the cure of the Gadarene dsemoniacs, the restoration of the woman, 
and the raising of Jairus's daughter, are placed in uninterrupted succession, 
after the selection of the Apostles ; and the cure of the paralytic, with the 
call of Levi, (i. e. Matthew,) and the conversation of our Lord at his table, 
are entirely separated from the former series, and placed before the 
selection of the Apostles. If no probable reason could be assigned for this 
remarkable agreement with each other, while these Gospels are inconsistent, 
as to the succession of events, with St. Matthew's, still would the difficnlty 
present no adequate reason to relinquish the express testimony of Matthew 
concerning what took place at his own table.* 

To vindicate the general preference of St. Matthew's order over St. Luke's, 
in that portion of the history where alone there is real disagreement, it seems 
sufficient to show, what has now been done, that the latter, in a striking 
series of occurrences, is directly opposed to the former ; and that, from the 
circumstances of the case, the succession of events, as given by Matthew, 
must be that of actual occurrence. 

* An analysis which will be found in the Appendix, of that leading division of St. 
Luke's Gospel which respects the Ministry of Christ in Galilee, in correspondence with 
St. Mark's, may assist in accounting for the order of events actually adopted in that 
division ; but my conviction of the general preferableness of St. Matthew's succession 
©f events, does not depend upon it. 



GENERAL PREFERABLENESS OF ST. MATTHEW'S ORDER. lxi 

The diversity between St. Mark's order and that of Matthew, would, of 
itself, cause no difficulty in selecting the latter as the basis. The succession 
of events, (without reference to omissions,) is, in some parts, accordant with 
that of Matthew. This is the case in ch. i. 16 — ii. 22 (with the exception 
the cure of Peter's Wife's Mother) ; in ch. iv. 35— v. 43 ; and in the portion 
onward from vi. 14. But in the portion preceding the death of John and 
the return of the Apostles, taken as a whole, there is an obvious want of 
coherent successiveness ; and, except where St. Mark expressly connects 
events together, by notes of time or place, I should feel no hesitation in 
leaving his order for that of Matthew, though the reasons for adopting the 
latter were much less weighty than it has been shown that they are. 



Sect. VI. On the Extent to which the Order of St. Luke's Gospel 
is Chronological. 

In the following Harmony (p. ]) St. Luke's Introduction is given as found 
in the common translation, except in the employment of the personal relative 
for that which is now used only impersonally. The declaration with which 
the E\angelist begins his inestimable Record, has never been lost sight of 
through the whole of this Dissertation ; and it is now the time to state its 
import, in relation to the succession of events. Closely rendered, it may be 
represented as follows : 

' Since many have undertaken to compose a narration concerning the transactions 
which are received among us with full confidence, 2 according as those have delivered 
them to us who were themselves eye-witnesses from the beginning and became ministers 
of the word, 3 T also, most excellent Theophilus, having accurately traced all things 
from the first, have thought it well to relate them to thee in a regular series, 4 in order 
that thou mayst be fully assured of the certainty of those things respecting which 
thou hast been informed. ' 

The only expression respecting the force of which there can be any ma- 
terial doubt, is Ka^sE,r]g. The common rendering ' in order', in connexion 
with the regularly historical character of the book of Acts, and impressions 
derived from the statements of Beza, Le Clerc, and others, gives to most 
general readers the idea that St. Luke has drawn up his Gospel in the 
exact order in which events occurred. There can be no doubt that he 
would arrange his materials in the order of time, in proportion as he could 
ascertain it, and unless the connexion of subject rendered a departure from 
it expedient. Indeed, when we observe that, after his general introduction, 
the Evangelist first relates what he had learnt of the birth and early history 
of the Baptist and of Christ ; that he then (p. Hi.) gives a general view of 



lxii STRUCTURE OF THE FIRST THREE GOSPELS. 

the Baptist's Ministry, next of Christ's Ministry first in Galilee, and then in 
the Peraea ; that he then records the occurrences on the road to the Passover, 
and lastly the transactions at Jerusalem from our Lord's arrival there to his 
Ascension ; — we cannot hesitate in saying- that he has given an orderly 
arrangement to his invaluable memorials of the life of Christ. 

This is all which his declaration implies. He alone, in the New Tes- 
tament, uses the word KaS^rjc. In the Gospel, he employs it in ch. viii. 1 ; 
and in the Acts in ch. iii. 24. xi. 4. xviii. 23. In the last instance, it refers 
to the order of place : Paul * went over the country of Galatia and Phrygia 
in order, Ka3"£^r)c> strengthening all the disciples '. — The root of the 
word, viz. t^rjg, is several times employed by him, in connexion with 
£v rrj (yfizpq und.) ; and then it is rendered after, as in Luke vii. 11 (p. 68), 
in reference to our Lord's going to Nain. In this case, however, Griesbach 
gives, as a reading of great authority, ev ti^ E^rjc? following which we should 
render afterward, or in the course of events. 

Grotius, as quoted by Bishop Pearce, gives it as his opinion that, in the whole 
of this history, Luke has attended more to the order of subject, than to that of 
occurrence. Wynne, with whose translation of the passage my own essentially 
agrees, renders Ka^e^r}Q aoi ypaipai ' to write to thee an orderly account'; 
and in his note he explains the words, " to write a regular narration of 
the principal facts in their due series". Dr. Campbell renders the words 
KaS&riQ ypaipai ' to write a particular account ' : " the proper import of 
KctS^rjc (he says in his note) is distinctly, particularly, as opposed to 
confusedly , generally " : and still more according to the just force of the 
words, Dr. Doddridge, after rendering the clause ' to write an orderly 
Account of them', subjoins "it is evident, this Evangelist might, with great 
propriety, be said to have given an orderly Account of the History of Christ, as 
the leading Facts are in their due Series, though some Particulars are trans- 
posed." Once more, Archbishop Newcome, though he did not regard the order 
of St. Matthew as his basis, explains the expression * in order' — " not in 
the strict order of annals, but observing the series of leading facts." 

Nothing but a necessity in the force of the word KaS^Tjc which does not 
exist, would justify the belief that St. Luke has in all particulars written in 
the exact order of time. It is quite clear that he purposed to give to his 
noble friend a regularly-arranged narrative of all that he had learnt, re- 
specting the woids and actions of Christ, through his acquaintance with 
personal witnesses, and by his own diligent inquiries in Galilee and the 
Peraea ; and he has done so, as I have shown. His arrangement would 
be mainly guided by the succession of events, as far as he had the opportunity 
of ascertaining it; and as he gives definite notes of time in some cases, it is 
reasonable to conclude that, when he uses indefinite expressions, it was for 



EXTENT TO WHICH ST. LUKE'S ORDER IS CHRONOLOGICAL. 



Ixiii 



want of information as to the precise date. This indefiniteness in the notes 
of time presents itself in various parts; (see ch. v. 1, 12, 17. vi. 6, 12. 
viii. 1, 4, 22. ix. 13. xi. 1. xii. 1. xiv. I. xx. 1. xxiv. 33 — 53); and his 
Gospel presents, (as has been already noticed,) even in the historical portions 
of it, fewer means of deciding the locality of events than St. Matthew's does. 
Even if St. Luke bad considered the order of time as of paramount impor- 
tance, he must often have been obliged to rest satisfied with other principles 
of connection ; but it is evident, from the composition of his Gospel, that he 
did not so regard it : indeed, the succession of events, excepting for its 
influence on credibility, and for support to the memory, is of vastly less 
importance than the knowledge of the events themselves. Not unfrequently, 
too, as respects the ivords of Christ, he could only have possessed some of 
those precious records which the disciples must, in various places, have made 
of sayings that, at different times, they had heard from the lips of the Lord 
himself, or which they had heard retraced together, though not originally so 
delivered, in the discourses of the Apostles or of the Seventy. 

Those who have considered the circumstances of that part of our Lord's 
Ministry which immediately followed the Imprisonment of the Baptist, — so 
crowded with occurrences, and these so constantly changing in their 
locality, — will have no difficulty in perceiving, that nothing but personal 
attendance, and even contemporaneous records, could enable a person to 
retrace a comprehensive view of that period in the exact order of events. 
Of short portions, such a view might be given by persons residing where the 
occurrences took place, or who had attended our Lord in particular parts of his 
progresses ; and, through diligent inquiry, some general idea might be formed 
of the train of events, by a person not present, which would serve as a guide 
in framing an orderly narrative. St. Luke obviously possessed records of 
such portions ; and all that could then be learnt as to the succession of 
events, he would undoubtedly learn, in order to frame his narrative. But for 
this purpose he had not such advantages as he possessed for his subsequent 
' treatise '. In the latter, the series of events extended over a space of many 
years, and the events themselves often occurred at far distant places and 
intervals of time : what is still more important, he was himself a personal 
witness during a large portion of his history. But in retracing the occur- 
rences of a few months, — commonly unconnected with each other, except in 
their effects on the bodies or the souls of those who were the objects of them, 
and, in some instances, occurring in the same places, after short intervals in 
which our Lord had been absent from them, — he must often, when framing 
his narrative, have had no other guidance than the conneotion of place, or of 
subject, or of cause and effect. This invaluable historian followed, in every 
instance, there can be no doubt, the best system of arrangement which the 



lxiv 



STRUCTURE OP THE FIRST THREE GOSPELS. 



circumstances of the case permited : and though, being in the possession 
of St. John's Gospel and St. Matthew's, we have advantages which this 
Evangelist did not possess, for framing a chronological arrangement of the 
whole of our Lord's Ministry, and even of that period of it which he 
peculiarly records ; yet one very important result has followed from his not 
having closely bound himself to order of time, viz. he has recorded many 
discourses and sayings of our Lord, of the most impressive character; the 
precise date of which he must have found unascertainable, but which, from 
his wider range of knowledge, he alone had the power to record. 

That the views which have now been given, accord not only with the actual 
phenomena of the Gospel by St. Luke, but also with the circumstances in which 
we have historical reason to believe he did actually compile his Gospel, is 
a corroborative evidence for its genuineness, and, consequently, for its 
credibility. No person, not circumstanced as we have abundant reason from 
the introduction to the Gospel, and from the book of Acts, to suppose that 
St. Luke was, could have framed a Record like that which we owe, under 
the blessing of God, to his faithful, intelligent, and zealous inquiries. 



PALESTINE', 

C - During- the 
MINIS TRYof CHRIST 



English. Mile; 




J}raun and&igiWedtbi-I)!'Cixrpeiitcrjfiaiin<my by J&: C.M'alka: 



DISSERTATION III. 



ON THE POLITICAL AND GEOGRAPHICAL STATE OF 
PALESTINE, AT THE PERIOD OF OUR LORD'S MINISTRY. 



Palestine is usually considered as extending, along the coast of the 
Mediterranean, from a little north of Sidon to some distance south of Gaza. 
Beginning at the former point, the boundary goes inland, across the chains 
of Libanus and Antilibanus, above the sources of the Jordan, and onwards 
to the east of Hermon, which is a mountain-range branching off southerly 
from Antilibanus. It then bends southwards, till it arrives at the Anion, 
which forms the southern boundary on the east. It thus divides Palestine from 
Syria on the north and north-east, and from Arabia Deserta on the 
east. The Dead Sea completes the eastern boundary ; and from the southern 
part of this, an undefined boundary runs across to the Mediterranean between 
Palestine and Arabia Petr^a. 

It is, however, clear from Josephus (Bell. Jud. III. iii. 1.) that, at the 
period of the Gospel-history, the region along the northern part of the coast, 
beginning from the south of Mount Carmel, belonged to Phcenice ; and 
this fact is of considerable importance in determining the extent of the chief 
scene of our Lord's public labours, since it shows that Galilee did not 
extend to the shores of the Mediterranean. With this modification, the 
boundaries may be taken as already stated ; and as far as our present im- 
perfect knowledge of the exact position of places enables us to judge, we 
may consider Palestine as extending from about 33|° N. Lat. to about 
31°, and from about 34^° E. Long, to somewhat more than 36°; 
making its length about 160 miles, and its average breadth between 60 and 
70. Its extent may therefore be compared to that of Wales with Shropshire, 
Herefordshire, and Monmouthshire. 

The great natural feature of the country is the Jordan, which has its rise 
in the neighbourhood of Antilibanus, passes through the marshy Lake of 






lxvi 



PALESTINE DURING OUR LORD'S MINISTRY. 



Samochotntis (the Waters of Merom"), and, after having received numerous 
mountain-streams, enters the Lake of Galilee. It then takes a winding 
course southwards and enters into the Dead Sea. Other particulars will be 
given hereafter ; but these are stated for the sake of geographical arrange- 
ment. — For brevity, the Jordan before it enters the Lake of Galilee may be 
termed North Jordan ; and afterwards, South Jordan. 

When the Israelites first obtained possession of the Land of Caanan, Joshua 
divided it among the Tribes — that of Levi excepted, which was left without 
territorial possessions. Ephraim and Manasseh, the two sons of Joseph, 
being taken in place of their father, there were still reckoned Twelve Tribes. 
Of these, Manasseh had two portions, one on each side of the Jordan. On the 
east of the Jordan, beginning at the Arnon, were Reuben, and then Gad, 
southwards of the Lake of Galilee, and East Manasseh, along the Lake 
and North Jordan. On the west, along North Jordan, lay Nephthalim ; 
and south of it, westwards from the Lake, lay Zabulon : Asher extended 
along the coast, to the west of these. South of Zabulon, from South Jordan 
to the Mediterranean, lay Issachar, then West Manasseh, then Ephraim. 
Below Ephraim along the Mediterranean lay Dan, and then Simeon ; east 
of Dan and Simeon, extending to the Dead Sea, lay Judah, and between 
Judah and Ephraim, along the Jordan, lay Benjamin. — This general view of 
the situation of the Tribes is sufficient for our purpose. Indeed the division 
was entirely lost after the Babylonish Captivity ; and two only of the Tribes, 
Zabulon and Nephthalim, are mentioned in the New Testament, viz. by 
St. Matthew in citing the prophecy of Isaiah. (Harm. p. 49.) 

The territory of the four southern Tribes, Judah, Benjamin, Dan, and 
Simeon, corresponded with Judaea ; but from the representations of Josephus 
(Bell. Jud. III. iii. 5) we may conclude that Judaea extended northwards along 
the Mediterranean, to the territory of Ptolemais.* The southern part was 
denominated Idum^a, as was also the district lying below it, in Arabia. 

Northwards of the inland part of Judoea, lay Samaria, which extended as 
far as Ginaea, on the south side of the Plain of Esdraelon, and along the Jordan 
to near Scythopolis,— much corresponding with Ephraim and West Manasseh ; 
but its southern limit is not ascertainable, since the site of Anuath which 
Josephus mentions as the boundary is not known. 

Northwards of Samaria, to the limits of Palestine, lay Galilee, having the 
Jordan and the Lake on the east, and Phcenice on the west. The northern 
part of this, between North Jordan and Phcenice, principally corresponding 

* Josephus says /*£ X pi llroXs^aicoc, as far as Ptolemais ; but as he had said before 
that the Phoenicians had the territory along the Mediterranean to below Mount 
Carmel, I ])resume he meant the territory of Ptolemais. 



DIVISIONS OF PALESTINE. IXVH 

to Nephthalim, was termed Galilee of the Gentiles : the southern part, 
west of the Lake and South Jordan, was peculiarly termed Galilee, and 
is the district which is denoted by that appellation in the Gospels. Com- 
mencing with the populous part lying northwards of the Plain of Esdraelon, 
the whole of this district cannot have exceeded Worcestershire in extent. 

Opposite Galilee, east of the Lake and North Jordan, lay several districts, 
having, as it appears, different appellations, and being incapable of specific 
division, but much corresponding with the eastern territory of Manasseh. St. 
Luke appears to have included the whole under the denomination of Itur&a 
and Trachonitis, the latter referring particularly to the mountainous region 
east of the sources of the Jordan. St. Matthew and St. Mark designate the 
country of which they speak, lying east of North Jordan and the Lake, by the 
appellation Decapolis, so called from the combination often cities most of 
which lay in that region. Josephus calls that same region Gaulonitis. The 
country east of it, he terms Batan^a — the ancient Bashan ; and eastward 
of that was Auranitis, now the Haouran, little of which appears to have 
been within the limits of Palestine. Batansea seems to have been some- 
times considered as extending to the Lake, so as to include Gaulonitis ; and 
the Ituraea of St. Luke corresponds with Batanaea in this more extended 
sense, together with such portion of Auranitis as came within the tetrarchy 
of Philip. Trachonitis is used, both by Josephus and St. Luke, to denote the 
north-eastern part of Philip's dominions, together, probably, with the adjoining 
region. 

In the Gospels. ' the Country beyond the Jordan' sometimes denotes all 
the part of Palestine which lay eastwards of the Jordan : and in like manner 
Josephus occasionally employs the appellation Persea with the same ex- 
tensiveness, as when he speaks of Gadara as the metropolis of the Peraea. 
But the region peculiarly termed Perjea by Josephus, and the Country 
beyond the Jordan by the Evangelists, extended only to above Pella in 
the north, and to beyond Philadelphia in the east, corresponding to Gad and 
Reuben.— See Bell. Jud. III. iii. 3. 

St. Luke further mentions Abilene as a tetrarchy distinct from Ituraea 
and Trachonitis ; and this is usually placed, as in the Map, (and as rather 
best suits the words of Josephus,) out of Palestine on the north-east: but the 
total want of connection between this district and the events of the Gospel 
history, rather leads to suppose that it was a district lying between Ituraaa 
and Persea proper, where, in fact, there was a town termed Abila, which 
still exists. 

Herod the Great reigned over the whole of Palestine as an independent 
king ; yet he was greatly under the power of the Romans, Pompey having' 



lxvili PALESTINE DURING OUR LORD'S MINISTRY. 

in the year 63 B. C. made the country tributary to them. Herod made a 
distribution of his dominions by will, which was afterwards ratified by the 
Roman Emperor : by this, Archelaus had Judaea and Samaria ; Herod 
Antipas had Galilee with Peraea ; and Philip the Tetrarch, Ituraea and 
Trachonitis. About ten years after the death of Herod, Archelaus was 
banished for his cruelty ; and his territory, consisting of Judaea and Samaria, 
was made a Roman Province under Procurators who were subordinate to the 
Presidents of Syria. The enrolment which had been decreed by Augustus, and 
which occasioned the birth of our Saviour to take place at Bethlehem, the city 
of David, was now carried into effect by Cyrenius the Governor of Syria. 
The power of life and death was taken out of the hands of the Jews; taxes 
were paid directly to the Roman Emperor ; and justice was administered in 
his name, and by the laws of Rome. In matters of religion, however, the 
laws of the Jews, and the power of the Sanhedrim, were continued to them. 

The Sanhedrim, whose power was of course confined to Judaea, consisted 
of seventy members, under the High Priest as President, with a Vice 
President : such were Caiaphas, and Annas, his father-in-law. There were 
three classes of members — Chief Priests, the chiefs of the twenty-four'courses 
of Priests ; Elders, the heads of families ; and Scribes, some of the class of 
persons so called who were especially employed in studying, copying, and 
explaining the Scriptures. The members of the Sanhedrim were generally 
of the sect of the Pharisees ; and the Pharisees sometimes stands for the 
Sanhedrim : the Chief Priests and Elders, or the Scribes and Elders, are 
other synonymes. 

Judaea and Samaria were under the government now described, during 
our Lord's Ministry — Pontius Pilate being the fifth of the Roman Governors : 
Herod Antipas reigned over Galilee and Peraea ; and Philip, who was a 
mild and equitable prince, was the Tetrarch of the territory east of the Lake 
and North Jordan. This political division was of the greatest importance for 
the first preaching of the Gospel. When our Lord was in Samaria, (as after 
the raising of Lazarus,) the Sanhedrim had no power over him ; nor when 
he was in Galilee, or in any part of the Country east of the Jordan. When 
he was in the dominions of Philip, he was also out of ihe reach of the cruel 
and crafty Herod. When Herod was resident at the royal fortress of 
Machcerus, in the south of the Peraea, where he held his court, and which 
was the scene of the imprisonment and execution of the Baptist, then 
Galilee was open for the public and extensive exercise of our Lord's 
Ministry. When Herod returned to Galilee, after the death of John, and 
took up his residence at Tiberias, near the south of the Lake, then the 
northern parts of that country, the territories of Tyre and Sidon, and the 
dominions of Philip, afforded our Saviour security from the purposes of the 



GENERAL ACCOUNT OF PALESTINE. lxlx 

despot who had now begun to hear of his mighty works ; and he was thus 
enabled to proceed in the discharge of his all-important duty, till * the days 
were fulfilled when he was to be received up.' — In this respect, as in a 
variety of others, we see that it was in the ' fullness of times' that 'God sent 
forth his Son.' 

The whole region of Palestine may be described as very hilly, with some 
extensive plains, (those of Saron and Esdraclon especially,) and numerous 
small valleys. Several districts are very mountainous, particularly the 
country east of the Jordan, and some parts of Judaea. The two great 
chains which branch off from the mountains of Syria, to which the common 
appellation of Lebanon is given in the Scriptures, run for a considerable way 
parallel to one another in a south-westerly direction ; and the country 
between them forms the Ccele-Syria (Hollow Syria) of geographers, now 
called El Bekaa. The plain itself is quite flat, very highly cultivated, but 
with very few trees. It is several days' journey in length,* and about six or 
eight miles broad. f From these chains another proceeds southwards, the 
Hermon of the Scriptures. These mountains, as well as those of Syria in 
general, are composed of a calcareous rock, whitish, hard, and ringing when 
struck. The granite scarcely begins to make its appearance till we come to 
the neighbourhood of Mount Sinai and the Red Sea. (Maltebrun, p. 128.) 

The object of this Dissertation is not to present a geographical detail of 
all that is stated, as to places and districts, by the ancients, or by modern 
travelers ; but to give such a view of Palestine itself, as may enable those 
readers of the Gospels who cannot themselves examine the works of those 
writers, to form an impressive view of the country in which our Saviour 
lived, and especially of those districts over which he journeyed. For this 
purpose, the requisite information will sometimes be given in the very words 
of the authors on whom we have to depend ; and out of the materials which 
have been collected with the present object in view, such portions will be 
presented to the reader as, whether or not they respect the exact localities 

* For loose reckoning, we may estimate a day's journey at about twenty miles ; and 
the hour, by which the travelers in Palestine continually reckon distances, as three miles. 
The great diversity observable in the latter, depends much on the extent and nature of 
the traveling party,— whether consisting of a few individuals, or forming a caravan, — 
and also upon the season of the year : the inferences from Dr. Richardson's estimates 
of distances must, for the former reason, vary from Maundrell's or from Buckingham's. 

f See Dr. Morehead's " Tour of the Holy Land" : Appendix p. 280. The Tour itself 
is imaginary ; but the Extracts from a MS. Journal of a Traveler in Syria in the 
Spring of 1828, of which the Appendix consists, are, in general, singularly valuable, 
from the distinctness and obvious accuracy of its information. 



1XX PALESNINE DURING OUR LORD'S MINISTRY. 

referred to by the Evangelists, may assist in realizing those scenes and 
circumstances on which the chastened imagination, the understanding, and 
the affections, may be alike engaged.* 

We have no reason to suppose that our Saviour ever journeyed in the 
south-western part of Palestine ; but the following representation of that 
region is too applicable to the districts more immediately in view, to be 
passed by. The traveler was proceeding, at the end of February, from 
Joppa (Jaffa). 

" Feb. 25. On issuing into the country, the difference between this and Egypt was 
most striking. Here the view is made up of green hillocks, and enclosures here and 
there, and gardens in the hollows. Palms are common, but intermixed with other 
trees : the prickly pear, of great size, is the commonest hedge*" " The garden of the 
English Consul is an orchard filled with almonds, peaches, apricots, oranges, lemons, 
&c, mixed with mulberries, sycamores, and other trees : like every thing about this 
place, it gives a wonderful idea of the fertility of Syria : — yet the sandhills were in 
sight to the north, and still more to the south, where, on looking from the ship, there 
seemed almost a sandy desert extending by Ekron and Ashdod, towards Ascalon and 

Gaza." Feb. 26. " On quitting the gardens, a country quite different from any we 

had ever seen was opened to us ; smooth green swells, succeeding each other with 
little variety but the greater or less degree in which they approached to a plain. The 
view, from a distance, was very pleasing ; and nearer, the green was diversified in the 
most delightful manner by the numbers of beautiful flowers intermixed with the grass. 
The most common was a yellow flower, like a dandelion or small marigold, but in 
clusters ; as common, but less conspicuous, was a low lilac flower ; to these were added 
a profusion of red anemones, sometimes scattered in small numbers, and sometimes 
making whole banks glow with their deep scarlet. There are other flowers also, par- 
ticularly a white one of the lily kind ; and towards evening I saw many purple and 
white anemones, besides red ones. These flowers and the vivid green are sufficient to 
make the undulations of this plain beautiful, but there is no other variety. A few 

woods of olive-trees near villages are the only trees. While we passed along, during 

this day, we observed ploughing in progress, though some fields were full of young 
wheat or barley, and some of lupins or beans, both in flower." Morehead, p. 245. 

About ten miles south-east from Jaffa is Ramla, situated on a high hill, 
and anciently of great importance. Some suppose this to have been the 
Arimatlicea (or Ramah) mentioned in the Gospels (p. 270) ; but it is more 
probable that Joseph came from a place of the same name a few miles north 
of Jerusalem, and eastward of Emmaus, the village to which our Lord went 
on the day of his resurrection. — The traveler passing from Ramla towards 
Jerusalem, soon enters the mountain-district of Judaea. 



* It would be injustice to the Author of " The Modern Traveller" not to mention 
that in his little volume on Palestine, published in 1824, most of the information given 
by previous writers respecting that country, is ably embodied. Those who have not access 
to the original volumes will be glad of their reference. 



COUNTRY NORTH-WEST OF JERUSALEM. 



Ixxi 



" For some time before we reached the mountains (says Dr. Richardson*) we kept 
looking up at their dusky sides, as they rose, in towering grandeur, to the height of 
about 1000 or 1500 feet above our heads, covered with a sun burnt grass ; [this was 
early in April ; ] here and there disclosing stripes of bare horizontal rock, and diversified 
with a few bushy trees that stood at very unfriendly and forlorn distances from each 
other. Having entered the mountain defiles, we moved along a deep and most un- 
comfortable track, covered with big sharp stones, sometimes down a steep and almost 
precipitous descent, which obliged us to alight and lead our mules ; at other times 

along the dry stony bed of a winter torrent. -The hills, from the commencement of 

the mountain scenery, are all of a round handsome shape, meeting in the base, and 
separated at the tops— like the gradual retiring of two round balls, placed in juxta- 
position Their sides are partially covered with earth which nourishes a feeble sprink- 
ling of withered grass, with here and there a dwarf tree or solitary shrub." — These 
general features continued till the party arrived in sight of Jerusalem, about half a mile 
from the walls. The city presented itself (Dr. R. continues) in the midst of a barren 
mountain track. The Mount of Olives is seen on the left. The end of a lofty and 
contiguous mountain bounds the view beyond the city on the south. An insulated rock 
peaks up upon the right ; and a broad, flat-topped mountain, furrowed by the plough, 
slopes down on the left." Of Jerusalem " not an ancient tower, or gate, or wall, or 
hardly a stone remains. The foundations are not only broken up, but every fragment 
of which they were composed, is swept away. — The Mount of Olives still retains a 
languishing verdure, and nourishes a few of those trees from which it derives its name : 
but all round about Jerusalem, the general aspect is blighted and barren, the grass is 
withered, the bare rock looks through the scanty sward, and the green itself, like the 
starving progeny of famine, seems in doubt whether to come to maturity or die in 
the ear." 

The contrast between Dr. Richardson's representations of the places he 
visited, and Mr. Carne's, in his Letters in the East, (which will soon be 
employed,) is very striking : the statements of the former will be most 
resorted to for accurate and definite information; but Carne's Letters abound 
in local delineations so vivid that even the sluggish imagination may repre- 
sent the scenery which he describes, and enter into his associations with it. 
Some of them will hereafter be presented to the reader. 

Sandys (p. 155) describes the site of Jerusalem, as " a rocky mountain, every way to 
be ascended (except a little on the north) with steep descents, and deep valleys naturally 
fortified, for the most part embosomed by other not far removed mountains, as if placed 
in the midst of an amphitheatre." 

We shall hereafter revert to Jerusalem and the country east of it, includ- 
ing the plain of Jericho. The region south of Jerusalem appears to have 
much the same general characters as have been already described. It is not, 
however, to be inferred that these mountainous tracts were formerly as 
destitute of cultivation as, under the government of the Porte, they have 
generally been. Numerous fertile valleys are still found in many districts ; 

* Travels along the Mediterranean and the parts adjacent, 1816—1818. 



lxxil PALESTINE DURING OUR LORD'S MINISTRY. 

and the hills which now are so barren, were commonly, as many still are, 
terraced for the vine and the olive which the country produced in great 
abundance. Some passages from the beautifully decorated " Three Weeks 
in Palestine and Lebanon," will illustrate this remark. The journey from 
Joppa to Jerusalem began on the 3 1st of March, 1831. When they were 
about ten miles from the latter, after a "siesta beneath the shade of an olive- 
tree, which was very grateful, the heat being oppressive," the travelers 
descended into a narrow valley. 

" In this valley was a small village, surrounded with pear, cherry, and fig-trees, 
pomegranates and vines, some of whose stems were of a size too large to be spanned by 
both hands. Naked, stony, and desolate, as are the hills through which we have wound 
our way, they exhibit indisputable signs of ancient and very extensive cultivation. The 
marks of terraces, such as are seen on the maritime road between Nice and Genoa, are 
evident to their very summits : that it is a soil in which the vine would flourish 
luxuriantly, the stems we saw bore ample proof. Had the Genoese and Sardinian 
territories above mentioned, rich and smiling- as they now are, been subjected to a 
ruthless and continuous tyranny of eighteen centuries, such as has pressed its withering 
arm upon these vineyards of Ephraim, I have no doubt they would present the same 
sterile and desolate appearance.'' P. 23. 

The only two towns south of Jerusalem which the present object leads to 
mention, are Bethlehem, the city of David, where our Lord was born ; and 
Hebron, about fourteen miles further south, the burial-place of Patriarchs, 
the royal residence of David, and the abode of Zechariah and Elizabeth, the 
parents of John the Baptist. — Along the sea-coast was Ccesarea, which was 
erected into splendour by Herod the Great, but is now entirely uninhabited ; 
often spoken of in the book of Acts, and the place where the Gospel was first 
preached to the Gentiles ; but no further connected with the Ministry of 
Christ, than because it was the general residence of Pilate and other Gover- 
nors of Judaea, except when they came up to Jerusalem, at the time of the 
Jewish Festivals. 

Dr. Morehead's anonymous traveler thus speaks of Bethlehem and the 
region to the north-west of it, in which, about six miles from it, is the 
convent of St. John. 

" Feb. 29. Bethlehem soon after came in sight — a fine village, surrounded with fig- 
trees and olives : there is a deep valley below, and halfway down, on the top of a hill, 
is a green plain, the only one we have seen in Judsea." — In proceeding to the convent, 
" we went on among stony hills with thin grass, where David, no doubt, used to feed 
his father's sheep. The rest of the road was over most sterile hills and the worst 
possible roads. Most species of trees being out of leaf, must at present increase the 
barren appearance of the land ; but the olives, which are by far the most numerous, are 
always green. The next commonest are the fig-trees, and all about the convent of 
St. John the common cultivation is that of vines, which are allowed to run along the 
ground without any care. Anemones are common even in these barren regions, but 
not in the profusion remarked in the Plain of Sharon : near the convent the fields were 



VIEW OF JUD^A AND OF SAMARIA. Ixxiil 

green and rich, and there were many almond and apricot trees in blossom, which was 
a refreshing sight after so much desolation. There were likewise little kitchen-gardens, 
chiefly of cauliflowers, which are numerous and excellent in all parts of the country." 
Morehead, p. 252. 

Lamartine, whose delineations we shall follow hereafter, gives a generally- 
corresponding account of this district, which he visited in October. The 
village of St. John, he says, stands upon an insulated hill, surrounded on all 
sides by deep and sombre valleys, themselves bounded by grey rocks which are 
hollowed out by nature into deep caverns. " Where the declivities are not quite 
precipitous, some plantations of vines may be seen, climbing up the trunks of 
of little fig-trees, or falling back upon the rock. This is the aspect of all these 
solitudes. A grey tint, spotted with yellow green, covers all the landscape. 

We may now take the route from Judaea, which we know that our Lord 
once took, through Samaria. 

Josephus (Bell. Jud. III. iii. 4) describes this country as agreeing in 
general features with Judaea ; both consisting of hills and valleys, well adapted 
for the labours of the husbandman and very fertile, well stocked with trees, 
and abounding in fruits both wild and cultivated. These regions, he adds, 
have few rivers, but they are well watered by rain ; and the brooks are 
exceedingly sweet, so that there is excellent pasturage, and the cattle yield 
a peculiar abundance of milk. He states also that both countries were very 
populous. 

The general features of the route through Samarra, correspond much with 
those north-west of Jerusalem. We have various descriptions of it, by 
Dr. Richardson, and the Rev. Spence Hardy (1832), traveling from Jerusa- 
lem, and by IVlaundrell, Clarke, and Buckingham, from Galilee. On entering 
Samaria, the country presents little but naked rocks, mountains, and pre- 
cipices, and the general aspect is peculiarly wild and barren ; but in ancient 
times these hills, as in other parts, were terraced, and bore corn, melons, 
and cucumbers, and the parts which were still more rocky served for the 
culture of the vine and the olive. The traveler finds the face of the country 
improve as he advances ; and he passes many fertile valleys. Maundrell 
speaks of one of these, (near Leban, about parallel with Joppa,) as a 
*' delicious vale". The road, winding with the valley, proceeds in a north- 
erly direction through a well-cultivated tract: but then continues over a 
mountainous district from which, however, it descends into an extensive and 
fertile valley, about five or six miles from Sychar. Richardson (May 9) 
found the reapers cutting down an excellent crop of barley ; and Hardy, 
who passed it (April 24) about the same time of the year that our Lord 
probably did, describes it as covered " with the green corn moving in 

k 



IXxiv PALESTINE DURING OUR LORD'S MINISTRY. 

graceful waves from end to end when agitated by the gentle breeze. At 
noon (Mr. Hardy continues) we were upon an extensive bed of limestone ; 
and the white ground reflected the rays of the sun so strongly as to render 
our eyes almost useless. Well wearied with our ride — we entered the pass 
that separates Mount Gerizim from Mount Ebal." These hills are so near 
each other, tnat though the valley between would easily contain the hosts of 
Israel, yet a voice from either side might " be heard distinctly on a calm day 
throughout the whole assembly." See Joshua viii. 33, 34. Gerizim lies to 
the south, and Ebal to the north; and at the foot of Gerizim, which is the 
more pleasant and fertile of the two, and full of springs, is Sychar, anciently 
called Shechem or Sechem, by the Romans Neapolis, and by the present 
inhabitants Nablous. It is magnificently depicted by the Hon. Capt. 
Fitzmaurice, in Finden's Landscape Illustrations of the Bible, No. 11 ; and 
this beautiful engraving gives an impressive idea not only of the particular 
scene of our Lord's conversation with the Woman of Samaria, but also of 
the mountain-features in various other parts of Palestine. The valley be- 
tween the hills is very beautiful and highly-cultivated ; Mr. Buckingham, 
early in February, found the corn green ; and describes the prospect in 
glowing terms, which are fully borne out by all contemporary travelers, 
though in Maundrell's time the town at least little accorded with its present 
or its ancient appearance. 

Jacob's Well is about a mile from the present site of Sychar ; but 
Maundrell conjectures, from the remains of a very thick wall, that the 
city may have extended further towards the well ; Buckingham, however, 
says that he saw ancient sepulchres, which must have been out of the city, 
nearer to Sychar. The mouth of the well itself is covered with a broad flat 
stone, and the whole with an old stone- vault. The breadth of the well, 
Maundrell says, is about three yards, and the depth thirty-five ; of which he 
found five yards full of water.* Here the narrow valley of Sychem ends, 
opening into a wide field, which is watered -with a fresh stream rising be- 
tween it and Sychem, and giving it great fertility and beauty. Maundrell 
(Mar. 24) was traveling towards Jerusalem ; and he says that from Jacob's 
well the road went southward, along a very spacious and fertile valley. — 
As the great features of nature in Palestine remain, though numberless 
structures of the human hand are no longer to be traced, we can say, with 

* After the above was in type, T saw the 18th number of Finden, in which is a 
beautiful engraving of the scenery about Jacob's Well, from a sketch (1834) by Mrs. 
Bracebridge. It accords with Maundrell's description, except that there is no stone- 
vault over the wall. The direct road from Jerusalem to Galilee leaves Sychar a little on 
the right near Jacob's Well, where a road branches off to the town. On Gerizim are 
the ruins of the ancient Samaritan temple, which were explored and measured by 
Mr. Bracebridge. 



ROUTE THROUGH SAMARIA FROM JUD^.V. JXXV 

confidence, that up that valley, and along the foot of Mount Gerizim, our 
Saviour himself passed ; and that he preached his heavenly word at the place 
where Joshuah gave his dying admonitions to the Tribes of Israel, and where the 
bones of that other servant of God were interred, who, though he died in Eg-ypt, 
looked in faith to the land promised to Abraham. (Gen. xii. 6.) A place so 
full of solemn recollections, was well adapted for the communication of the 
words of everlasting life. 

The country north of Sychar, to the entrance of the Plain of Esdraelon, 
Mr. Buckingham describes as composed of hills, abrupt and rugged, but well 
clothed to the summits ; and he says that the valleys which they inclose, 
present (Feb. 16) scenes of unbroken verdure [in almost every direction, the 
whole prospect being enriched by the clusters of olives and other trees, and 
by the rills and torrents which give luxuriance to the vegetation. — Samaria 
lies west of the direct road to Galilee. Mr. Hardy says that his party 
(Apr. 25) passed several mills on the stream of water produced by the springs 
near Sychar. From his interesting account of their visit to Samaria, 
(Sebaste now Sebastie), and their subsequent route, the following particulars 
are extracted. After passing a ruined aqueduct of twelve arches, they began 
to ascend the hills to the west ; and an hour's ride brought them within 
sight of Samaria. The town stands upon a rounded hill of moderate and 
gentle ascent, itself in the centre of a cultivated valley, surrounded, at a 
few miles' distance, by mountains of considerable elevation. " We have 
here (says Hardy) another of those places near which we can stand as upon 
vantage ground, and look back upon the men and deeds of other times with 
an absolute certainty" ; and he gives a spirited application of this remark, 
to the facts recorded in the Scriptures respecting Samaria. Its connection 
with the history of Elijah, and its vicinity to the direct road from Nazareth 
to Jerusalem, renders it next to certain, that, in the period preceding the 
great work for which he came, our Lord not unfrequently visited the place 
so noted in the days of old. At present it is almost depopulated, and its 
inhabitants miserably poor. From the range of hills lying north of the 
town, there is a view of the Mediterranean ; and the travelers saw also " on 
the left" a sheet of water of considerable extent. They proceeded northwards 
over many hills, through passes of different elevations, and along plains gradually 
increasing in extent, in one of which they counted forty ploughs at work. 
The villages are numerous, and are situated on the brows of the hills. As it 
was too late to attempt to cross Esdraelon, they turned off toward Jennin 
(the Gincea of Josephus), and spread their clothes for the night under 
a very large mulberry tree. Hardy says that this town is supposed, 
with some plausibility, to be the Jezreel of Scripture. Buckingham speaks 
of it as situated at the southern edge of a small but fine plain, cut off from 



IXXVl PALESTINE DURING OUR LORD'S MINISTRY. 

that of Esdraelon by a stony ridge; and that behind it, as seen from the 
north, is a low range of grey hills, while in front some woods of olive give 
relief to the picture.* Josephus mentions it (Bell. Jud. II. xii.) as the scene 
of a battle between the Samaritans of the town and the Galileans who were 
going up to the Feast of Tabernacles; and it may reasonably be regarded as 
the place where our Lord was refused reception because his face was directed 
to Jerusalem at the time of the Passover. Harm. p. 162. 

Such was the country through which our Lord journeyed in his 
way from Judeea. On entering Galilee, he had then to cross the Plain 
of Esdraelon, which will be spoken of hereafter; and passing near Nain, 
where he afterwards raised the Widow's Son, and then by Mount Tabor, (both 
which he probably left on the east,) and purposely avoiding Nazareth which 
lies towards the west, he went on to Carta, the birth place of the guileless 
Nathanael, where he had wrought his first miracle, and which was now again 
the scene of his benevolent power. It appears to be about six miles to 
the north-east of Nazareth, between which and Cana the road lies through 
some line valleys, surrounded by hills of limestone. Cana is situated on a 
gentle eminence in the midst of one such valley (see Finden's No. 19) ; and 
a short way from the village, close to the road towards Nazareth, is a spring 
(says Dr. Clarke) of delicious limpid water, from which the town is supplied. 
Travelers speak of large water-pots, carried by the women, as corresponding 
with those spoken of in the Gospel ; but these do not at all correspond with 
the account of St. John. (Harm. p. 21.) Mr Buckingham saw two sarcophagi 
between Cana and Nazareth, used as water-troughs; and these (which 
possibly may have originally been cisterns) are much more suited to the 
circumstances of the miracle. 

Galilee, it has been already stated, had two divisions: the northern 
part, beginning about the parallel of the entrance of the Jordan into the 
Lake of Galilee, was the more mountainous, and was less suited to a dense 
population; and in part from its situation, many of its inhabitants were of 
Gentile extraction. From these causes it was termed Upper Galilee, or 
Galilee of the Gentiles : the more level and cultivated part was called 
Lower Galille, or Galilee simply. Josephus, in the place so often 
cited, speciBes the boundaries of each ; but the places which he mentions are 
now unknown. He describes the population of both Galilees as being very 
numerous, brave, and enured to war. Their soil, he says, was universally 
rich and fruitful; and they were full of plantations of trees of all sorts. The 

* In Mr. Buckingham's 4to edition, p. 521, there is an interesting view, among the 
hills of Samaria, of the approach to the castle of Sanhoor, south of Jennin. 



VIEW OP THE WESTERN PART OF GALILEE. IXXVli 

whole territory was, he states, well cultivated ; and there were many cities 
and villages, (that is walled and unwalled towns,) so fully peopled that the 
least of them had from more than five to ten thousand inhabitants. The 
Peraea, he allows, was more extensive than the whole of Galilee ; but he says 
that it was inferior to it in population and culture, as well as in the general 
fertility of the soil.— Of the numerous cities and villages, few only are 
mentioned by name in the Gospels ; and there are not many more of which 
there are any clear traces to decide their locality. 

The traveler in the northern part of the Holy Land so often sets out from 
Ptolemais, that the plan of this Dissertation renders it expedient to do the 
same, in the survey of Galilee. 

Ptolemais, more anciently Accho, now Acre, is on the north side of a 
semicircular bay, about three leagues in circuit, the south of which is formed 
by Mount Carmel. (The bay is beautifully figured in No. 4 of the Landscape 
Illustrations.) The river Kishon empties itself into it, at the centre of its 
shore, after traversing the Plain of Esdraelon, in the east of which it rises. 
Ptolemais has the best harbour on the coast ; but few traces remain of its 
former grandeur. Proceeding eastwards, the traveler crosses the beautiful 
and fertile Plain of Zabulon, which, even in July, when Dr. Clarke visited 
it, appeared to be every where covered with spontaneous vegetation, flourish- 
ing in the wildest luxuriance. " The variety and beauty of the different 
species of Carduus or thistle in this country, (says Dr. Clarke,) are well 
worth notice ; a never-failing indication of rich soil in any land. We 
observed one in particular whose purple head covered all the inland parts of 
Palestine with its gorgeous hues." Pococke passed this plain on the 8th of 
May, and says it was covered with corn not then cut. 

Lamartine and his companions visited this part of Palestine in the autumn 
of 1832, approaching it from the northern coasts. His first impression at 
the sight of the Holy Land was " great, delightful, and profound" ; and he 
contrasts with what he saw, the representations of those who have merely 
traveled the rocky route, under a burning sun, from Jaffa to Jerusalem. 
Having the Plain of Zabulon in sight, he thus describes the view before him. 

" On the riglit and left, the sides of the hills are shaded, here and there, at the 
distance of ten paces, with tufts of evergreen shrubs. At a greater distance, rise trees 
with knotty trunks, interlaced branches, and a sombre and motionless foliage. They 
are principally green oaks, of a peculiar species, the stem of which is more slight and 
stately than those of Europe, and whose velvet-surfaced leaves are round and not 
indented like those of the common oak of Europe. The carob tree, the mastic, and 
more rarely the plane tree and the sycamore, assist to form the clothing of these bills. 
There are, besides, many other trees whose names I do not know ; some of them have 
leaves like the fir or the cedars, and others, which are most beautiful, resemble immense 
willows by the colour of their hark, and the tender yellow hues of their foliage. Be- 



IXXVlll PALESTINE DURING OUR LORD'S MINISTRY. 

tween the spaces left by these trees, on the sides of the hills, are seen masses of a -whitish 
or blue-grey rock, which have pierced the soil, and are devoid of vegetation ; but 
between these blocks of rock, is found a deep, light,, and black vegetable soil, which 
would produce plentiful crops of wheat or barley, with the slightest care of the hus- 
bandman. Other spots are covered with a prickly underwood, wild pomegranate trees, 
rose trees of Jericho, and enormous thistles, the stem of which is as high as the head 
of the camel. — One of these hills, thus described —you see them all nearly in their actual 
forms • and the imagination may represent to itself their effect, when cited in sketching 
the landscape of the Holy Land." 

It was for this purpose that the passage has been extracted ; since the 
description, while picturesque, and apparently true to nature, respects a 
season of the year when Palestine is seldom visited, and during which our 
Lord was journeying- through the populous districts of Galilee. 

About ten miles from the sea, the Plain of Zabulon is bounded by a series 
of limestone hills, over which the direct road to Nazareth lies. Mr. 
"Buckingham gives a detailed account of his route thither (Jan. 11), which 
often presented one unbroken scene of sterility as far as the eye could reach. 
He left the sands of Acre at eleven o'clock, and reached Nazareth about six 
in the evening, having hastened by Sepphoury. Lamartine also says that on 
leaving the Plain " they ascended little hills, each more barren than the 
former, to the village of Saphora : " but his picturesque delineation of the 
hill-scenery at the commencement of the route, in the early morning, must 
be quoted ; for such must often have been witnessed, in various parts of 
Galilee, during ' the acceptable year of the Lord.' 

" The first hills gradually ascend from the Plain, bearing, like grey or black spots on 
their sides, groups of olive trees and green oaks. Between these hills, and the more 
elevated and sombre mountains to which they serve as bases, and which command them 
majestically, a bluish white mist extends, and partially conceals, (throwing them com- 
pletely into the background,) the second line of mountains under this transparent 
curtain, which was here and there pierced by the rays of morning. More distant, and 
still higher, a third chain of acclivities, completely dark, displayed their round but 
unequal summits, and gave to the landscape that tint of majesty and gravity which 
must necessarily be found in all that is sublime, either as an element or a contrast. 
From distance to distance there are breaks in this third chain, through which the 
prospect extends, bounded by a pale silvery sky tinted with rosy clouds ; and behind 
this magnificent amphitheatre, aspire two or three peaks of the distant Lebanon, rising 
like promontories in the sky, and receiving the luminous shower of the first solar rays 
suspended above them : they indeed seem so transparent, that we might fancy we saw 
through them the trembling light that they had hidden from us. Add to this spectacle, 
the serene and warm vault of the firmament, the limped colour of the twilight, the 
depth of the shadows which characterize an Asiatic atmosphere," with other features of 
the present age. " Combine these accessories, and you have a most exact and faithful 
picture of the delicious plains of Zabulon, of Nazareth, of Saphora, and Tabor. Such 
a country, repeopled by a new Jewish nation, cultivated and watered by intelligent 

hands, would again become the land of promise, if Providence restored to it a people 

with the political elements of repose and liberty." 



VIEW OF THE WESTERN PART OF GALILEE. IXXIX 

Sepphoris (anc. Zippor) was the largest city in Palestine next to Jeru- 
salem, in the time of Herod Agrippa. Being- naturally fortified by its 
elevated and abrupt position, it became the bulwark of Galilee : at present it 
is a poor village. Tradition represents it, and without improbability, as the 
residence of Joachim and Anna, the parents of Mary our Lord's mother. — On 
approaching Sepphoris (July 3) Dr. Clarke says, " We found the sun's rays, 
even at this early hour in the morning, [apparently between six and seven] 
almost insupportable : if we had not adopted the precaution of carrying- 
umbrellas, it would have been impossible to continue the journey. The 
Cactus Ficus-Indicus, or prickly pear, which grows to a prodigious size in 
the Holy Land, as in Egypt, where it is used as a fence for the hedges and 
inclosures, sprouts luxuriantly among the rocks, displaying its gaudy blos- 
soms among thorns, defying all human approach." When in Sepphoris, 
they went amidst the ruins of the church erected over the residence of Anna. 
1 Here, protected by the stone roof of the building from the scorching rays 
of the sun, all our party assembled and breakfasted." Then, eager to see a 
place so memorable as Nazareth, they "once more encountered a Galilean 
sun." 

The ruins of the ancient city, Lamartine states, extended as far as a mile 
from Saphora ; and there he stopped to halt in the middle of the day. " A 
fountain of excellent and inexhaustible water flows herefrom, (says the 
traveler,) for the use of the inhabitants of two or three valleys. It is sur- 
rounded by some orchards of fig and pomegranate trees, under the shade of 
which we seated ourselves, and waited more than an hour before we could 
water our caravan, — so numerous were the herds of cows and camels which 
the Arabian shepherds brought from all parts of the valley. Innumerable 
files of cattle and black goats wound across the plain, and the sides of the 
hills leading to Nazareth." This fountain must have existed in the days of 
our Lord ; and here, we cannot doubt, he often rested in his solitary wan- 
derings. — Nazareth is about six miles from Sepphoris. The engraving of it 
in Finden (No. 2), if compared with Mr. Hardy's sketch, (making all due 
allowance for the baldness of the latter,) appears too highly wrought, with a 
view to effect. — The approach to Nazareth, and the situation of the town, are 
well described by Buckingham. 

" From the mountains above it, we had again the prospect of Mount Carmel, and the 
Bay of Accho ; and reaching the summit of this lofty eminence, the valley and the town 
opened suddenly upon us. The hill was so steep and rugged, that we were obliged to 
descend it on foot ; and if it were the precipice from which the men of Nazareth 
threatened to cast oiw Saviour headlong, it was a station well adapted for the execution 
of this work of death." 

" Nazareth is situated in a deep valley, not at the top of a high hill, but rather on 
the side of a hill, nearer its base than its summit, facing the south-east, and having 



IXXX PALESTINE DURING OUR LORD'S MINISTRY. 

above it the rocky eminence which we had passed over in approaching it. The valley 
in which it stands is round and concave, as Maundrell has described, it, and is itself the 
hollow of a high range of hills. [Richardson says ' it seems as if fifteen mountains 
met to form an inclosusure for this delightful spot.'] The north-western of these hills 
separate it from the Plain of Zabulon, and the south-western from the Plain of 
Esdraelon; while on the north-east are the lands of Galilee, and on the south-west 
[rather south,] those of Samaria." 

" All round this valley or basin of Nazareth (says Lamartine) were small clumps of 
the high thorny nopal, fig-trees deprived of their autumnal leaves, with green and yellow 
light-leaved pomegranates ; the whole giving a freshness and a grace to the landscape." 
From his description of the neighbourhood of Cana, we may add " oaks and olive-trees 
and palms" to his enumeration of trees in the valley of Nazareth. 

The Monks of Nazareth, who specify the locality of every thing by which 
they can interest travelers, show a place southward of the town, a high and 
perpendicular rock, from which they say the people purposed to precipitate 
our Lord ; but it is more than a mile from the site of the synagogue, and on 
the other side of the basin, and does not agree with the representation of the 
Evangelist. It is indeed very rarely that the statements of the Monks, 
whether traditionary or not, need be taken into account when we have other 
means of judgment. 

" Of far higher interest (says Mr. Carne) than traditions and relics, is the scenery 
around Nazareth. It is of the kind in which one would imagine the Saviour of man- 
kind delighted to wander, and to withdraw himself when meditating on his great 
mission ; — deep and secluded dells, covered with a wild verdure ; silent and solemn 
paths, where overhanging rocks shut out all intrusion. No one can walk round Naza- 
reth (he beautifully continues) without feeling thoughts like these enter his mind, while 
gazing often on many a sweet spot, traced perhaps by the Redeemer's footsteps, and 
embalmed by his prayers." Letters, vol. I. p. 290. 

From this spot, the residence of our Lord till his great work commenced, 
we may well follow the information of travelers as to the places which we 
cannot doubt he would sometimes visit during that period. Is it possible, 
for instance, that he would not often ascend Mount Tabor, and sometimes 
also go to the commanding heights of Mount Carmel, hallowed by the 
sacrifice of Elijah ? the one was in his immediate neighbourhood, and the 
other only a day's journey from Nazareth. The route to Carmel is delineated 
by the poetic pencil of Lamartine ; for the nearer mountain we shall first 
follow the more geographical account of Buckingham. 

" It was nine o'clock (13 Jan.) when we left the foot of the hill to cross the valley, 
passing by some wells there ; and in less than half an hour we ascended the hills on 
the south-east. Having reached the summit of these rocky and barren eminences, we 
began to descend on the other side of them. Arriving at their feet, we passed through 
a narrow defile, leading easterly between two steep bills ; and again going up a rocky 
ascent, we reached its summit at eleven, having the high round eminence of Mount 
Tabor before us, rearing itself abruptly from the Plain of Esdraelon." 



ACCOUNT OF MOUNT TABOR. IxXXl 

This mountain, according to Mr. Buckingham, does not exceed 1500 feet 
in height; but its insulated appearance, on an extensive plain, makes it a 
very striking object, both when seen near and at a distance. There is a 
I characteristic representation of it in Finden's No. 10, by Capt. Fitzmaurice. 
It is conical till it reaches the summit, on which is an oval plain of about 
two furlongs across : the circumference of the base is about four miles. The 
sides are rugged and precipitous, but beautifully adorned with oaks and 
shrubs. Tn the time of Josephus it was strongly fortified. During the 
greater part of the summer, it is covered in the morning with thick clouds, 
which disperse towards mid-day. A strong wind blows the whole of the 
day; and in the night, dews fall more copious than are usually known in 
'Syria. — This mountain is noted in early Jewish history; and tradition 
represents it as the scene of Christ's transfiguration ; this however is not 
accordant with the narrative in the Gospels. (Harm. p. 153.) The view 
from it is grand and extensive. 

" Placing my compass before me," says Mr. Buckingham, " we had on the north- 
west a view of the Mediterranean Sea, whose blue surface filled up an open space left 
j by a downward bend in the outline of the western hills : to the west-north-west, a 
i smaller portion of its waters were seen ; and on the west again, the slender line of its 
distant horizon was just perceptible over the range of land near the sea-coast. From 
■ the west to the south the Plain of Esdraelon extended over a vast space, bounded on 
the south by Mount Hermon. — From the south-east to the east, is the plain of Galilee, 
i [approaching Scythopolis] being almost a continuation of Esdraelon, and like it ap- 
pearing to be highly cultivated, being now ploughed for seed throughout. — The range 
I; which bounds the eastern view, is thought to be the mountains of Gilboa. 1 Sam. xxxi. 
|! — The Sea of Tiberias, or Lake of Gennesareth, is seen on the north-east, filling the 
I, hollow of a deep valley ; and contrasting its light blue waters with the dark brown 
|| shades of the barren hills by which it is hemmed around. — The whole view north- 
[ eastwards is bounded by the high range of Gebel el-Telj, or the mountain of snow, 
[part of the chain of Lebanon] whose summit was at this moment clothed with one 
white sheet, without a perceptible breach or dark spot in it. — Saphet was pointed out 
in the same direction. [Pocock says it is north-west of the Lake on a lofty mountain.] 
— To the north were the stony hills over which we had journeyed hither: and these 
completed this truly grand and interesting panoramic view." * 

We return to Nazareth, and accompany Lamartine in his picturesque tour 
to Mount Carmel, in aid of which the reader may consult the view of the 
Kishon and of part of Carmel, in Finden's No. 6, by Captain Fitzmaurice, 
whose pencil, like the pen of Lamartine, displays the power of genius. 
Lamartine visited the scene in Oct. 1832; Fitzmaurice in March 1833, when, 
he says, " the river was much swollen, in consequence of the mountain rains, 
and came tumbling down through the rocks like distant thunder." His 

* Here and elsewhere, in passages thus quoted, there are commonly omissions of parts 
not needed for the present object. 

1 



IXXXU PALESTINE DURING OUR LORD'S MINISTRY. 

account confirms the glowing representations of the French poet respecting 
the woody clothing of Carmel ; (others have described its barren appear- 
ance from the sea;) and he adds, " wild boars, gazelles, and hares find 
shelter in the underwood ; and all the streams swarm with every species 
of water-fowl." 

" On quitting Nazareth," says Lamartrae — I generally employ the spirited translation, 
in which great justice is done to the Author— "our road wound round a mountain 
clothed with fig-trees and nopals— the plant to which the cochineal adheres. To the 
left opened a green and shady valley. After two hours march we reached a succession 
of little valleys, gracefully interspersed between hills that are covered with beautiful 
forests of green oaks. — Mount Carmel, an elevated chain of hills which terminate in a 
peak on the sea, begins to show itself on our left ; its dark green outline detaching itself 
from the deep blue sky, all undulated with vapours warm as those which issue from 
a furnace. Its sides are strewed with luxuriant and hardy vegetatior ; and its entire 
surface is thickly clothed with shrubs, contrasted at distances by the majestic height of 
the oaks whose heads tower above them. Masses of grey rock, chisseled by nature into 
grotesque and colossal forms, pierce the verdure here and there, and reflect the brilliant 
rays of the sun. — Such is the prospect which extended as far as the eye could reach to 
our left. At our feet, the valleys we were traversing fell in gentle slopes, and began to 
open on the beautiful vale of Kaipha. [This seems to he an extension of the Plain of 
Zabulon to the south-east, running on to that of Esdraelon.] We climbed the last of the 
mounts which separated us from it, and only lost sight of it one moment to recover it 
the next. These little elevations, situated between Palestine and maritime Syria, form 
one of those sights at once the most soothing and solemn we had contemplated. Here 
and there the forests of oak, confined exclusively to that species of vegetation, fonn ex- 
tensive glades, covered with a carpet of verdure as rich as in our meadows of the w r est. 
Behind, the summit of Mount Tabor rises, like a majestic altar covered with green 
garlands, in a sky of flame. Still further, the blue tops of Mount Gilboa, and the hills 
of Samaria, tremble in the vagueness of the horizon. Mount Carmel throws his dark 
curtain on one of the sides of the scene ; and the eye in following him, reaches to the 
sea which closes all, as the sky does in a lovely landscape." 

Lamartine goes on to speak of such places as being well suited to an 
agricultural settlement ; enumerating among the advantages " the beauties 
of the different spots, the lovely climate, the prodigious fertility of the soil, 
the variety of tropical productions one might there demand from the bounte- 
ous earth," and " the neighbourhood of two immense plains, well-watered 
and fruitful, though now uncultivated." 

Such are some of the scenes near Nazareth. It is not to be supposed that 
they were never visited by our Lord in the days of his youth and early man- 
hood ; and the belief that they were, sheds over them a glowing richness of 
sentiment, which makes us thankful that they have been so delineated. The 
descriptions of Lamartine would be full of beauty to the eye of imagination, 
if their originals had been without such associations: but when we can 
assure ourselves that here our Saviour (perhaps often) wandered, in the 



REGION OF MOUNT C ARM EL. IXXXiii 

period of preparation and obscurity ; that here his eye contemplated the 
works of his Heavenly Father; that here he meditated en the faithful duty 
of the servants of the Lord in former days, and on his own great work in 
prospect; the natural impressions from such scenes become blended with 
solemn and elevated emotion, and we feel that we tread on holy ground. 
With similar trains of sentiment, Lamartine says that he felt, on first entering 
the region of Galilee, " what one feels on going- from the street into the 
temple — something that inspires meditation, a calm internal peace, tender and 
consolatory, which we do not perceive elsewhere;." — One more delineation 
must be given of the characters of this sublime region. 

" We were overtaken by a storm (Oct. 20) in the middle of the day. I have witnessed few 
so terrible. The clouds rose perpendicularly, like towers, above Mount Carmel, and soon 
covered all the length of the summit of this chain of hills. The mountain, just now so 
brilliant and serene, was plunged by degrees in rolling waves of darkness, split here and there 
with trains of fire. All the horizon sank in a few moments, and seemed to close around us. 
The thunder did not burst in claps ; it threw out one single majestic rolling, continual 
and deafening, like the waves on the shore of the sea during a tempest. The lightning 
might be truly said to rush like torrents of fire from heaven, on the black flanks of 
Carmel. The oaks on the mountain, and on the hill on which we were journeying 
bent like young plants. The winds which rushed from the carverns, and from between 
the hills, must have swept us from our horses, if we had not speedily alighted, and 
found a little shelter behind a fragment of a rock in the dry bed of a torrent. The 
withered leaves, upraised in masses by the storm, were carried above our heads like 
clouds ; and the slender broken branches of the trees showered around us." 

" Having rested a short time about half-way between Nazareth and Kaipha we con- 
tinued onr route along the foot of Carmel, the mountain on our left, and a vast plain, 

! watered by a river, on our right. Mount Carmel, which we traced in this way during 
a march of about four hours, presented every where the same severe and solemn aspect. 

|i It is a gigantic wall, rising almost perpendicularly, and every wmere covered by a bed 
of shrubs and odoriferous herbs. The rock is seldom entirely naked. Some broken 

fragments of the mountain have rolled down into the plain. Kaipha rises at the 

foot of Mount Carmel, on a shore of white sand close to the sea ; and over its cultivated 

; plain, Mount Carmel throws its mighty shadow. At the back of Kaipha is a forest of 
thriving olive-trees. Still further on, is a road cut in the rock and leading to the 
summit of Mount Carmel : below which, immense caverns are hollowed in the granite 
of the mountain." 

Lamartine afterwards proceeded southward along the coast as far as 
I Jaffa. Our object leads us to survey other parts of Galilee. 

From the bay between Ptolemais and Carmel, in a south-easterly direction, 

] lies the Plain of Esdraelon. This extensive level tract appears to be between 

thirty and forty miles in length, and from six or eight to fifteen or even twenty 

in breadth. It may be described as extending from the Mediterranean on the 

; north-west, to the mountains of Gilboa on the east; lying between the 

southern hills of Galilee and Mount Tabor on the north, and the range of 



lXXXtV PALESTINE DURING OUR LORD'S MINISTRY. 

Carmel and the hills of Samaria on the south-west and south. Travelers 
represent it, (the central part especially,) as every where cultivated, very 
thinly populated, but having a few small villages in different parts of it. 
Dr. Clarke describes it as one vast meadow, covered with the richest pasturage. 
Dr. Morehead's anonymous traveler says that there are in it neither rocks 
nor trees. Mr. Hardy states that the soil is in some places more than six 
feet thick, and exceedingly rich. This traveler crossed it on the 26th of April : 
when the party arrived at Nazareth, they " halted a few hours during the 
heat of the day ; " and the same night " slept under a fig-tree." 

Lamartine had gone from Nazareth to the Lake of Galilee, along the northern 
part of this Plain ; and as his narrative presents some features of the Lake 
which those travelers do not give who went to it by the northern road from 
Nazareth to Tiberias, his route will be followed first. 

" After having passed along, for the space of six hours, this yellow, rocky, yet fertile 
plain, [this was on the northern and north-eastern part,] we perceived the land slope 
suddenly before us, and discovered the immense valley of the Jordan, and the first azure 
reflections of the beautiful Lake of Gennesareth, or the Sea of Galilee, as the ancients and 
the Evangelists call it. It soon spread entirely before us, surrounded on all sides, except at 
the south, with high grey or black mountains.'' " The Caravan (Oct 14) ascended on the 
western side of the Lake, at a few paces from its waves, upon a rocky and sandy shore, with 
here and there tufts of rose-laurel, and some shrubs with slightly indented leaves, bearing 
a flower similar to our lilac. On our left, a chain of peaked hills, black, barren, hollowed in 
profound ravines, and spotted, at various distances, by immense isolated volcanic stones, 
extended the whole length of the western coast [i. e. till it expands to the west] ; and 
advancing in a sombre and naked promontory to nearly the middle of the sea, hid from 
us the city Tiberias." Here Lamartine describes, in glowing terms, the sentiment* 
which rose within him in contemplating these scenes, as having often been witnessed and 
traversed by Christ ;— terminating thus : " W ith bis mortal eyes, he saw this sea, these 
hills, these rocks ; or rather, this sea, there hills, these rocks saw him. He trode, a 
hundred times, that path on which I now respectfully walk." " He sailed in the barks 
of the fishermen of the Lake of Galilee. He calmed its tempests. He walked upon its 
waves, and gave his hand to the Apostle, like myself, of little faith, — that celestial hand, 
of which I have more need than he, in the more terrible tempest of opinions " 

" The Sea of Galilee is about a league broad at its southern extremity where we 
approached it. It then widens insensibly to Emmaus placed at the extremity of that 
promontory which concealed Tiberias from us. The mountains, which had confined it 
thus far, suddenly open into large gulphs on both sides, and form a vast and nearly 
circular basin, in which its waters expand themselves in a bed from thirty to forty 
miles in circuit. This basin is not regular in its form. The mountains do not every 
where descend to its waters. Sometimes they separate and open, to give entrance to 
the blue waves, in the inlets excavated at their feet and darkened by their shade." 
" On the east, they form, from the summits of Gilboa, which are perceived on the south, 
to the summits of Lebanon which display themselves on the north, a confined but 
undulating and winding chain. They are not terminated at their summits by sharp 
points and rugged inequalities ; but present a waving outline of rounded hills, of steep 
or gentle ascent, some clothed vrith oaks, and ethers with verdant shrubs ; others naked, 



REGION OF THE LAKE OF GALILEE. IXXXV 

but fertile and displaying various traces of cultivation ; others, again, merely borrowing 
and reflecting the various tints of morning and evening, by shades of pale yellow, blue* 
and violet, in richer hues than ever painter's pa^ei: produced. Their sides, though they 
present no proper valleys, do not form a regular rampart, but are split, in various parts, 
into deep ravines, sometimes luminous, but more frequently dark with shade. Lower 
down from the summit of the range, they lessen in size, and as they approach the Lake 
present a number of small round hills, which form a gentle transition from the greatest 
heights, to the water which reflects them. Scarcely any where, on the eastern side, 
does the rock pierce the thick bed of vegetation with which it is covered ; and this 
Arcadia of Palestine, therefore, always unites, with the majesty and gravity of 
mountainous countries, the smiling image of fertility, and a varied abundance of 
productions.'' 

"To return to the western side. The volcanic hills already described, uniformly 
continue as far as Tiberias. Avalanches of black stones, hurled from the still-open 
craters of a hundred extinguished volcanoes, continually obstruct the path on this dark 
and gloomy coast. The road presented no variety, except in the strange forms and 
colours of the lofly masses of hardened lava which surrounded us on every side, and the 
fragments of walls and columns which our horses struck at every step, the wrecks of 
cities long destroyed." 

We now again commence from Nazareth our survey of this region of the 
Gospel — the land of Zabtilon ; in order to follow another route towards the 
Lake, and then northwards along its western shores. This will present views 
of Galilee more accordant with the representations of Josephus than the 
district on the south-west of the Lake ; and at the same time will delineate a 
tract of country which must have been often trodden by Christ and his first 
disciples. Pococke, Clarke, and Buckingham will be our chief guides. 

The road to the middle of the western shore, and towards Capernaum 
also, first passes the hills that embosom the secluded vale of Nazareth, and 
then descends into some fine and well-cultivated valleys, conducting to Cana, 
already spoken of. (See p. Ixxvi.) Two or three miles further on, a 
village presents itself now called Turan. Between these places are observed 
basaltic phenomena, and from this district, the country appears to descend, 
by successive steps, to the Lake of Galilee. After passing Turan the earth 
was covered, says Dr. Clarke, with a variety of thistles: one kind of these 
" grew to such a size, that some of its blossoms were near three inches in 
diametpr, forming a sphere equal in bulk to the largest fruit of the pome- 
granate. Its leaves and stems, while living, exhibited a dark but vivid 
sky-blue colour. 

" The heat of this day (July 5) was greater" says this ti'aveler " than any to which 
we had yet been exposed in the Levant ; nor did we afterwards experience any thing 
so powerful. The mercury in a gloomy recess under ground, perfectly shaded, while 
the scale was placed so as not to touch the rock, remained at 100°. As to making any 
observations in the sun's rays, it was impossible." — On each of the four following days, 
however, the heat was exceedingly intense. He and his companions had set out early, 



1 XXX VI PALESTINE DURING OUR LORD'S MINISTRY. 

hoping to visit Tabor ; but he says, " All the pleasure of traveling, at this season of 
the year, in the Holy Land, is suspended by the excessive heat of the sun. A traveler, 
wearied and spiritless, is often more subdued at the beginning than at the end of his 
day's journey. All nature seems to droop ; every animal seeks for shade, which it is 
extremely difficult to find. But the chameleon, the lizard, the serpent, and all sorts of 
beetles, basking, even at noon, upon rocks and in sandy places, exposed to the most 
scorching rays, seem to rejoice in the greatest heat wherein it is possible to exist." 
July the 9th, on the road from Sychar to Jerusalem, he says that as the day dawned, 
" a cloudless sky foretold the excessive heat we should have to encounter in this day's 
journey ; and before noon, the mercury, in the most shaded situation we could find, 
stood 100° Fahr." The Simoom, too, was blowing at that period: " its parching 
influence pervaded all places alike, and coming as from a furnace, it seemed to threaten 
us all with suffocation." 

Similar statements respecting the summer heat of Palestine are made by 
other travelers. Burckhardt, in the latter part of June, speaks of the sun at 
noon, as intensely hot; and Joliffe, on the 10th of August, 1817, says "The 
intensity of the heat making it almost impossible to travel during the day, we set 
off from Acre a little before sunset." Indeed, from a table given by Dr. Clarke 
of the temperatures which he observed in his journey through Palestine, compared 
with those on the same day in London, it appears that the mean excess of the 
former, on the 5th of July and seven following days, was nearly 25°. On the 
5th, the greatest height in London was 30° below that in Galilee. 

But to pursue the route towards the Lake. " As we advanced, our journey 
lay through an open champaign country, until upon our right our guides 
showed us the Mount of Beatitudes/' They mean the hill where Christ 
delivered the Sermon on the Mount ; but this was certainly near Capernaum. 
" We left our route to visit this elevated spot ; and having attained the 
highest point of it, a view was presented which, for its grandeur, independently 
of the interest excited by the different objects contained in it, has no parallel 
in the Holy Land." 

From Pococke we learn that this eminence is twelve miles north-easf from 
Nazareth, and ten miles north of Tabor. Viewed from the plain on the 
south, it appears like a long low hill, with a mount at the east and west 
extremity ; and hence it appears to have been termed Kern-el-Hutin, (the 
horns of Hutin), since the village now called Hutin, famous for gardens of 
lemon and orange tiees, lies below this hilly range. " From this eminence, 
(says Mr. Joliffe,) the Sea of Galilee appears spread out in the distant vale, 
a beautiful expanse of living water. No object can be imagined better cal- 
culated to administer refreshment to the eye or the spirits in a climate like 
this. The view also comprehends a very magnificent prospect of the moun- 
tains, as they rise from the eastern shore of the Lake, and stretch out in a 
northerly and southerly direction. Their extreme heights are (Aug. 11) 



REGION OF THE IAKE OF GALILEE. lxXXVU 

covered with snow, which the reflection of a burning sun renders insufferably 
dazzling." Buckingham, describing- the same magnificent prospect, says, 
f The lofty summit of Libanus, covered with an unbroken sheet of snow, 
was still a conspicuous part in the picture; and it is seen, indeed, from 
almost every point of view, excepting near the northern edge of the Lake. 
From this edge, a series of hills rises one over the other, until the highest 
point of the third or fourth range forms the foundation of the basis of 
the Gebel-el-Thelji, or Mountain of Snow." 

Pococke states that about two miles north-east of Hutin, is a narrow pass, 
called the Valley of Doves, forming the descent between two rocky mountains 
into the Plain of Gennesareth, which lies westward of the Lake, beginning 
at the centre of its shore. Through this vale, undoubtedly, our Saviour often 
passed in his way from the south-west of Galilee, to the neighbourhood of Caper- 
naum : and every definite representation of a district so frequently traversed by 
him when ' he went about doing good,' presents a new field of interest to the 
mind. We not only contemplate him pursuing his labours of love, but can 
picture the very scenes in which he exercised them. — South of this pass, in 
the plain of Hutin, about two miles west of the Lake, and three miles west- 
north-west of Tiberias, are the ruins of a town now called Baitsida, which 
(says Pococke) " must have been the ancient Bethsaida of Galilee." 

From the lofty eminence above Hutin, Dr. Clarke saw that the plain over 
which they had been riding was itself very elevated ; and far beneath ap- 
peared other plains, one lower than the other, in regular gradation, and 
extending the surface of the Lake of Galilee. He thus praceeds : 

" This immense Lake, almost equal, in the grandeur of appearance, to that of Geneva, 
spread its waters over all the lower territory. Its eastern shores present a sublime scene 
of mountains, extending towards the north and south, and seeming to close it in at 
either extremity. The cultivated plains reaching to its borders, which we beheld at an 
amazing depth below our view, resembled, by the various hues their different produce 
exhibited, the motley pattern of a vast carpet. To the north appeared snowy summits, 
towering, beyond a series of intervening mountains, with unspeakable greatness. The 
principal summit was so lofty that the snow entirely covered the upper part of it ; not 
lying in patches, but investing all the higher part with that perfect white and smooth 
velvet-like appearance, which snow only exhibits when it is very deep ; — a striking 
spectacle in such a climate, when the beholder, seeking protection from a burning sun, 
almost considers the firmament to be on fire." The Thermometer at this time, in the 
most shady situation they could find, indicated 102§°. 

" By a steep, devious, and difficult track, following our hoi'ses on foot, we descended 
from this place to the village of Hatti, the Hutin of Pococke, situated at one extremity of 
the cultivated plain we had surveyed from the heights." In riding from this village south- 
wards towards the town of Tiberias, the Lake continued in view upon the left. " It may 
be described as longer and finer than any of our Cumberland and Westmoreland Lakes, 
although perhaps it yields in majesty to the stupendous features of Loch Lomond in 



lxXXV'iii PALESTINE DURING OUR LORD'S MINISTRY. 

Scotland.— It is inferior in magnitude, and, perhaps, in the height of its surrounding 
mountains, to the Lake Asphaltites ; but its broad and extended surface, covering the 
bottom of a profound valley, environed by lofty and precipitous eminences, added to 
the impression of a certain reverential awe under which every Christian pilgrim ap- 
proaches it, gives it a character of dignity unparalleled by any similar scenery." 

After they reached the end of the elevated plain, a long and steep declivity 
of two miles yet remained to Tiberias. Here they had a commanding view 
of the town, with its castle and fortifications. Beyond it appeared buildings 
erected over the warm mineral baths of Ammaus. Along the borders of the 
Lake may still be seen the remains of ancient tombs hewn by the inhabitants 
of Galilee in the rocks which face the water. 

" In all the descent towards Tiberias the soil is black, and seems to have resulted 
from the decomposition of rocks, which have a volcanic appearance." " We observed 
plantations of tobacco then in bloom, of Indian corn, of millet which was still green ; 
of melons, pumpkins, and cucumbers. The harvest of wheat and barley ended in June ; 
but the oats were still standing." The whole of this region is very full of wild animals. 
" Antelopes (says Dr. Clarke) are in great numbers. We had the pleasure of seeing 
these beautiful quadrupeds in their natural state, feeding among the thistles and tall 
herbage, and bounding by us occasionally as we disturbed them." 

On arriving at the Lake, Dr. Clarke, like other travelers, found the water 
clear as the purest crystal, sweet, cool, and most refreshing to the taste. 
Josephus gives the same character of it. On his authority we may represent 
the Lake as between seventeen and eighteen miles in length ; its greatest 
breadth appears to exceed six miles. Madox, in his Excursions to the 
Holy Land, &c, says that when he visited it (Mar. 8) it was much higher 
than usual, the shrubs on its margin being half under water. '* All the way 
along the margin of the Lake", he says on his second visit, " fine oleanders 
in full blossom (May 15) were growing, most of them in the water. The 
corn on the plain was ripe and being cut." 

In the time of our Lord, Tiberias was the residence of Herod, when in 
Galilee. It is situated close to the Lake. This city was built by the 
Tetrarch himself, in honour of the Emperor Tiberius ; and Josephus 
(Ant. XVIII. ii. 3) informs us that its population was composed of strangers 
and Galileans, of persons who came voluntarily and others who were forced 
to reside there, of poor collected from all quarters, and even of bondmen. 
To this mixed population, Herod gave great immunities ; he also assigned 
them lands, and built for them houses, that they might become attached to the 
place ; for this residence obliged them to violate the Law, since many sepul- 
chres had been there, which were now destroyed. This account at once 
explains why we never hear of our Lord going thither. — Herod obviously 
fixed upon the spot, on account of its vicinity to the hot mineral baths of 
Ammaus, 



REGION OF THE L VICE OF GALILEE. IXXxix 

Proceeding northwards along the shore of the Lake, the first place we 
find is Magdol or Migdal, which there is good reason to regard as the 
Magdala from which Mary came. It is about six miles north of Tiberias ; 
and it is seated near the edge of the Lake, beneath a range of high cliffs, in 
which small grottoes are seen. Here the hills retire westward from the 
Lake, and the fertile Land of Gennesareth commences. The peculiar 
fertility of this district, is noticed by all travelers. Josephus (Bell. Jud. III. 
ix. 8) speaks of its extraordinary adaptation, both in climate and in soil, to 
the production of all kinds of fruits and vegetables ; so that plants requiring 
elsewhere a difference of temperature, thrive here, he says, as if the seasons 
were in competition which should contribute most. Hence nuts, and palms, 
and olives abound there. Figs and grapes continue in season during ten 
months out of twelve ; and other fruits throughout the whole year. The 
Jewish historian says that Gennesareth is thirty stadia from north to south, 
and twenty from east to west. Beyond the middle of the plain, towards the 
north, there is a very fine fountain about a hundred feet in diameter, inclosed 
by a circular wall, and hence called by travelers the Round Fountain : the 
water runs off in a stream through the plain to the Lake. Seetzen speaking 
of this district says, '* The valley in the midst of which is the Lake, assists, 
by the concentration of heat, the vegetation of dates, citrons, oranges, indigo, 
&c, ; while the higher land in the neighbourhood is capable of furnishing 
the produce of temperate climates. But, in the present state of things, 
we can only find a few traces of fruits of the solar regions on the edge 
of the Lake." Burckhardt says that the pastures of this district are 
proverbial for their richness among the inhabitants of the neighbouring 
countries ; and he speaks of several springs as occasioning a very luxuriant 
herbage along the borders of the Lake. Besides all this, travelers mention 
some warm springs in this part of the vicinity to the Lake ; and considering 
the volcanic character of other parts, there is little doubt that much of the 
peculiar and varied productiveness of Gennesaret was owing to subterranean 
heat. 

Proceeding further along the Lake, at the eastern foot of the hills which 
lie north of the Land of Gennesareth, and where the coast bends easterly, 
there are extensive ruins, which (though much diversity of opinion exists) 
appear certainly to mark the position of Capernaum, now Tal-hewn. Buck- 
ingham gives the most satisfactory information respecting it ; and he states 
that it is seated close to the edge of the Lake, having Tiberias south-south- 
west of it, apparently from nine to twelve miles distance, the entrance of the 
Jordan lying east-north-east, about four or five miles from it. " The ap- 
pearance of the Lake as seen from this point of view, is still grand. The 
barren aspect of the mountains on each side, and the total absence of wood, 

m 



XC PALESTINE DURING OUR LORD'S MINISTRY. 

give, however, a cast of dulness to the picture ; and this is increased to me- 
lancholy, by the dead calm of its waters, and the silence which reigns throughout 
its whole extent, where not a boat or vessel of any kind is to be found." 

There is one boat to be found, viz. at Tiberias. Recollecting that in the 
days of our Saviour there were great numbers of fishing-barks on the Lake, 
and that it still abounds, as all travelers declare, in excellent fish of various 
kinds, the present desertion of it manifests the sad state into which this fine 
country has fallen. Under a good government it must rise again. 

In comparing Buckingham's account of the mountain-scenery surrounding 
the Lake, with Clarke's and Lamartine's, we might be apprehensive of the 
influence of a fervid or a poetic imagination on the latter. Even as viewed 
from the south, where the Lake is seen most advantageously, because the 
snow-clad heights of Lebanon are strikingly visible, Mr. Buckingham speaks 
of "the bare and yellow mountains of the eastern shore" ; and though he 
represents the scenery around the Lake as possessed of " many features of 
grandeur", yet he also says that it is " destitute of wood and verdure". It 
must, however, be observed, that he traveled in this region after a very 
unusual and long-continued drought. His visit to the Lake was before the 
middle of February ; and in his preceding route he had repeatedly spoken of 
the complete want of rain. In January he had stated that the drought had 
continued, with scarcely any intermission, from October ; though "the heavy 
rains, he says, are generally in December ; and in January the country is 
verdant throughout". In the southern route from Nazareth to the Lake, 
passing- (Feb. 12) about two miles to the north of Mount Tabor, he speaks 
of a vale where the country was woody, but the oaks were bare ; and states 
that they halted in the shade, the heat being oppressive, (the thermometer 
being at 92 c ,) and the whole country parched by the long drought". Farther 
on, they found "the whole surface cracked by excesshe drought " ; and at 
a place still nearer to the Lake, (where they saw flocks of Ghazelles,) " the 
whole country was burnt up by the unseasonable heat and want of rain." 

When the north of Palestine shall be as much the object of attention to 
intelligent travelers, as at present the region of Jerusalem is ; and when persons 
capable of appreciating the scenery of the Lake, with the sentiment of re- 
ligion in their hearts, and the faithful pencil of truth to nature in their hands, 
remain for weeks in the region around it ; we shall have abundance to 
delight the imagination, as well as to inform the understanding. The ele- 
ments of distinct conception are, however, afforded us already ; and in 
addition to the somewhat conflicting accounts which have been presented to 
the reader, it may be well to give those of two other travelers. The account 
of Mr. Hardy, who visited the Lake at the end of April 1833, conveys what 
would, perhaps, most accord with the general impression of those beholders 



REGION OP THE LAKE OP GALILEE. XC1 

who have, as he had, clothed the appearance of the Lake with "^beautiful 
imaginations", and who, like himself, only spent a few hours on one part of 
its coast, and that where the coast is volcanic. " I could have wished, (says 
Mr. Hardy,) to see more wood upon its shores, less ruggedness in the aspect 
of its mountains, and a greater softness and warmth in its general features. 
The mountains in some places come close to the water ; and towards the 
north we could discover a far higher chain, their dark sides, and si ill darker 
bases, presenting a fine contrast to the robe of snow in which their lofty 
summits were invested." Dr. Morehead's anonymous traveler (Mar. 13) first 
came in sight of the Lake where he could see only the northern half, and he 
says " its size disappointed us : but the blue still water, the green hills 
around, and the high snowy ridge of Jubbul el Shaikh, made a very delight- 
ful landscape." " Before it was dark, (he afterwards says,) we had a very 
fine view of the Lake ; at the southern part it is narrow, and the sides bold. 
The sun threw a deep shade on this side, and on the water, while it marked 
the hills and valleys on the opposite side, with strong light and shade. The 
northern part is much wider and tamer ; but the hills are still high and 
green ; and the lofty snowy mountain of Jubbul Shaikh, rising over them, 
gives great dignity to the landscape. This mountain was very striking, late 
in the evening, as retaining the sun's rays, after every thing around us was 
in darkness. In all respects it is the greatest ornament of the Lake." — Here 
we have a calm delineation of reality ; and the mind is satisfied. 

In order to complete our survey of Galilee, and from the Land of Zabulon 
proceed to that of Nephthalim, we must set out from the mountain (p. lxxxvii.) 
from which that magnificent view is seen, which so often was, undoubtedly, 
in sight of the beloved Son of God. We have, however, no longer tfie 
glowing delineations of Lamartine, or of Clarke, to present to the reader ; 
and we must be satisfied with a statement of the leading objects which have 
been observed in the course which we follow. 

If those who were traveling in Galilee, had to go from Nazareth or Cana 
to Capernaum, they would leave the route to Tiberias at the vale of Hutin, go 
through the Pass of Doves, and then traverse the populous, fertile, and well- 
watered region of Gennesaret, already described, at the north-eastern ex- 
tremity of which the town of Capernaum was situated. — If they had to visit 
the remarkable city seen from the heights of Hutin, they would bend north- 
westwards toward the mountain on which Saphet (now Szaffad) stands. This 
town is not mentioned in the Gospels ; but it assuredly was the place referred 
to by our Lord, when he said, ' A city placed on a hill cannot be hid'. It was 
held in much estimation among the Jews ; for several doctors of the law, before 
the destruction of Jerusalem, were buried there. It was strongly fortified, 



XC11 PALESTINE DURING OUR LORD'S MINISTRY. 

and ruins of its citadel yet remain ; as also a large dome and colonnade of 
massive structure. Van Egmont and Heyman say that, from the dome, 
there is the finest prospect that can be imagined, extending over the city of 
Saphet and the circumjacent places, which are very numerous, all the sides 
of the mountains being full of villages and hamlets. The adjacent country is 
every where well cultivated. Towards the south the view is very delightful 
over the Lake of Galilee. The panorama includes also Mount Tabor, the 
hills beyond the Plain of Esdraelon, Mount Carmel, and the chains of 
Lebanon ; and even the Mediterranean may sometimes be discerned. " The 
air of Saphet, from its high situation, is very pure and healthy, and at the same 
time so fresh and cool, that the heats, which during the summer are very 
great in the adjacent country, are here hardly felt, a gentle breeze continually 
refreshing the air. The fruits also are remarkably good, especially the 
grapes and figs. Here are also great numbers of lemon-trees; for at the 
foot of the mountains are several fertile valleys laid out into gardens ; and 
the whole country is naturally fertile, and abounds with springs/' ^Mod. 
Trav. p. 339.) Captain Mangles, too, was struck with the extreme beauty 
of the situation ; and says that the country abounds with olives, vines, and 
almond-tree3, which were then (May 26) in full blossom. 

From the plain northwards of Saphet, the road descends to the western 
banks of the valley of Jordan, which it reaches near Jacob's Bridge, so called 
from the Jordan's having been crossed there by Jacob when he came from 
Padan Aram. Seetzen, who visited this place in February 1806, says that 
the bridge is built of fragments of basalt, and is well preserved ; and that the 
river in that place is about thirty-five paces in breadth. We follow him 
thence, on the east of the river, towards the Lake of Galilee. 

" The country that we passed through was wild, mountainous, and entirely composed 
of basalt ; it was the western part of the district of Jaulan," obviously the ' Golan in 
Bashan' of the Old Testament. " From the high ground that we traveled over, we had 
a very fine view of the Lake of Tiberias. We afterwards passed through the little 
village of Tallanihie [Pococke's Tellony], probably the ancient Julias, and situated at 
the edge of a small fertile plain, which extends as far as the Lake, and seems to owe its 
origin to the Jordan. In the village I saw a great number of aloes which grow there in 
the open air — a circumstance which I had not remarked before." 

It is probable that the plain which Seetzen mentions, was the solitude or 
desert near Bethsaida, where our Lord wrought the miracle of the Five 
Thousand. Pococke speaks of this plain as about two miles along the 
Jordan ; and he says that there is a hill where the Jordan enters that plain ; 
this may have been the mountain up which Jesus went before the miracle 
and to which he afterwards returned from the multitude. — Julias was the 
name given to this Bethsaida, by Philip the Tetrarch, in honour of the 
daughter of Augustus. It was not the Bethsaida of Peter, Andrew, and 



REGION OF THE JORDAN NORTH OF THE LAKE. XC11I 

I Philip ; for their birth-place was in Galilee. Julias may have been also called 
Chorazin, according to the opinion of D'Anville. Chorazin is commonly- 
placed in Galilee ; but nothing certain is known respecting its situation. 

Returning to Jacob's Bridge, and pursuing our course northwards (chiefly 
with Dr. Richardson) on the west of the Jordan, we find the river sometimes 

' concealed by shady trees, chiefly of the platanus kind, which grow on each 
side of it ; sometimes passing the hills and rocks as a torrent, but calm in 
other parts of its course. The mountains on the east are bold, and continue 
with little interruption the whole way. On the west, they commonly recede 
from the river, leaving a fine undulating and fertile plain, about four or five 
furlongs broad ; at other times interrupted by beautiful defiles, irrigated by 
small streams of water. The plain is very fertile, and bears excellent crops 
of wheat and barley. As we approach the head of the Vale of Jordan, hio-h 
mountains still continue to bound it on both sides, and the still loftier Busia 
(Gibl Sheikh) with its snow-clad summit unites them at its termination ; 
Richardson says that the view of it was delightful, " as the mists retired 
from the mountain-tops, and the morning sun lighted up the scene, fresh 
from the dews of night." About half-way between its source and the Lake 
of Galilee, the Jordan passes through Lake Samochonitis, more anciently the 
Waters of Merom, now called Bahr el Hoolya, (denoting its formation by 
the confluence of innumerable mountain streams,) surrounded by meadows, 
plains, and hills. These streams are formed by the rain or the melting of the 
snow upon the mountains. Gibl Sheikh is the chief of the whole range. 
Near its base, are the remains of Paneas, which was named Caesarea, by 
Philip the Tetrarch, in honour of Tiberius Caesar ; and was termed Ccesarea 
Philippi to distinguish it from the Caesarea on the Mediterranean. The 
present town of Baneas is small ; but there are distinct traces of the more 
ancient city ; and it is conjectured a temple built by Herod the Great may 
have stood on a projecting summit, high up the side of the mountain, and 
commanding a grand view of the whole plain of Jordan, where now are the 
ruins of an ancient fortress. " Having finished our view of this interesting 
spot", says Dr. Richardson, "we descended again to enjoy the shade under 
the venerable oaks." This was on the 17th of May : he had before spoken of 
ii the rays of a scorching sun." — One of the sources of the Jordan is near this 
town. *' It is somewhat in the shape of a half-moon", says Madox, " and the 
water bubbles out in various places beautifully clear, forming a small pool in 
the front of a cavern, which also contains water, smooth and still ; from 
which it rushes forwards in two principal streams." It used to issue from 
the cavern itself; but part of the rock had been thrown down by an earth- 
quake, and this disturbed the fountain. 

It was to this region that our Saviour retired, a short time before he finally 



XC1V* PALESTINE DURING OUR LORD'S MINISTRY. 

left Galilee, still to avoid the crafty and cruel Herod, who had been seeking; 
to get him into his power ; and there is little room to doubt, that it was on 
one of the lofty hills in this neighbourhood, that the glorious scene of his 
Transfiguration occurred. 

He had previously withdrawn to the Region of Tyre and Sidon, beyond 
the north-western borders of Galilee. Sidon lies on the Mediterranean, nearly 
in the same parallel with Damascus, about forty or fifty miles from Caper- 
naum. It was the most ancient of the two Phoenician cities ; and was very 
early celebrated for its ship-building and its merchandize. More than twenty 
miles southwards from it was Tyre, the ancient emporium of the world, a place 
of immense commerce and navigation, and the subject of the most remarkable 
prophecy. The ancient city was on the continent. When old Tyre was 
destroyed by Nechuchadnezzar, the inhabitants built a new city on an 
adjoining island. This was taken by Alexander, by means of a mound from 
the continent, and most of the inhabitants were slain or sold into slavery. 
It soon revived again ; and in the days of our Lord, it was populous and 
flourishing. Its port is now choked with sand and rubbish ; and only a 
miserable village is found, where proud Tyre once stood. — As we approach 
Tyre from the south, the wide expanse of the Mediterranean, and the snowy 
chains of Lebanon, form a magnificent view. On proceeding onwards along 
the coast, much nearer to Sidon than to Tyre, are some traces of Sarepta, 
the city of the widow to whom Elijah was sent. 

We now return to the Lake of Galilee, to take a brief survey of the country 
to the south-east of the Lake, with the course of the Jordan. 

The river issues from the Lake, where it is not more than two miles broad, 
in three currents, which, however, soon unite. Soon after this there are 
seen ruined arches of a bridge of Roman architecture ; and there was another 
bridge not far below the confluence of the Hieromax or Jarmuck, which is a 
considerable stream approaching the Lake from the north-east, and entering 
the Jordan some miles south of it. — Lamartine thus describes the Jordan on 
its leaving the Lake. 

" Although at the end of a dry autumn, it rolls gently in its bed, about a hundred 
feet wide, presenting a sheet of water from two to three feet deep, clear, limpid, and 
transparent, (so that pebbles may be counted at the bottom,) and of that beautiful colour 
which enables water to reflect the deep blue firmament of Asia. At from twenty to 
thirty paces from the river, the shore, which is now dry, is covered with rolling stones, 
reeds, and a few tufts of rose-laurel which are still in flower. This shore is about five 
or six feet below the level of the plain ; and shows what must be the size of the river 
when at its height. — The spot where we contemplated it, is one of the four fords which 
the Jordan furnishes in its course." 

The beautiful Plain of the Jordan greatly resembles that between the two 



REGrON OF THE JORDAN SOUTH OF THE LAKE. XCV 

chains of Lebanon. It is, however, little cultivated, and there are now no 
villages in it. The river flows in a valley which is considerably lower than 
the rest of the plain ; and this is covered with high trees and a luxuriant 
verdure which affords a striking contrast with the sandy slopes that border it 
on both sides. The great number of rivulets which descend from the mountains 
on the east and the west, form (says Burckhardt) numerous pools of stagnant 
water, and produce in many places a pleasing verdure, and a luxuriant 
growth of wild herbage and grass ; but the greater part of the ground is a 
parched desert, of which a few spots only are cultivated. Burckhardt passed 
it below Scythopolis, in the midst of summer, and found it there about eighty 
paces broad and about three feet deep. In the winter it inundates the valley 
in the bottom of the plain ; but it never rises to the level of the plain itself, 
which is at least forty feet above the level of the river. — Dr. Morehead's 
anonymous traveler crossed it in the direction from Gerasa to Sychem, after 
having visited the magnificent remains of that city. In his route westwards 
from Gerasa, he passed through picturesque mountains, where the rocks and 
woods were mixed with fine effect ; among extensive olive plantations ; and 
through a green and pastoral district. Where he saw the valley of the Jordan, 
it was " a narrow green plain, separated by the white ravines on the river. 
These, however, were almost close to the western hills ; while on the east 
side the plain was three miles broad. The hills beyond seemed in two 
ranges, a low one close to the river, and the high hills behind." Having 
passed over the plain, they forded the Jordan on horseback, with some 
difficulty, on account of the force of the stream, though the water was not 
above half-way up their horses' bodies : this is a third ford. The heat was 
excessive from the time they entered the Plain of Jordan. 

Scythopolis, (now Bisan, more anciently Bethsan,) is a few miles from the 
course of the Jordan, on the west side. It is not spoken of, or referred to, by 
the Evangelists ; but JEnoii and Salim, two places which are mentioned by 
St. John, (Harm. p. 25), were not far distant from it. Jerome says that 
iEnon was eight miles to the south of Scythopolis, near the Jordan ; all that 
is known respecting Salim, is that it was near iEnon. Both places were on the 
west of the Jordan, and probably within Samaria. This may have led the 
Evangelist to assign the reason why John was baptizing there, viz. that 
there was abundance of water at that place. It was some time after the 
Passover. — Josephus represents Scythopolis as in Galilee ; but Lightfoot 
says (vol. II. p. 493) that it was within the limits of Samaria, and in the 
jurisdiction of the Gentiles. It probably was a Gentile city, as well as some 
of the cities east of the Jordan, and we have no reason to believe that our 
Lord ever visited it. He must, however, have passed near it, when, having 
been rejected at Ginaea (p. lxxvi), he came along the borders of Samaria 



XCV1 PALESTINE DURING OUR LORD'S MINISTRY. 

and Galilee in his way into the Peraea ; and he probably crossed the Jordan 
at the bridge northwards of it. Dr. Richardson pursued the same route as 
far as Scythopolis, crossing- the south-eastern part of the Plaiu of Esdraelon, 
and passing near the sources of the Kishon. When his party came near 
Scythopolis, (which they found to be a small village consisting of mere 
hovels,) the Valley of the Jordan was in view, with the mountains beyond it. 
They found the weather much hotter than they had done in any other part 
of Palestine: the vegetation (May 11) was quite burnt up, and the grain 
over-ripe. Masses of ejected lava lay scattered around the village ; and the 
adjacent hills had much the appearance of extinguished volcanoes. Mount 
Gilboa, rising to the height of eight hundred or a thousand feet, comes close 
to Scythopolis, and bounds the road up the river-side. It is a lengthened 
ridge, rising up in peaks. It bears a little withered grass, and a few scanty 
shrubs scattered here and there. The plain of the Jordan opposite this 
range, Richardson found extremely beautiful, well watered, well cultivated, 
with rich crops of barley, most of which was over-ripe. On the east, the 
Jordan is bounded by a high range of hills which forms part of Mount Gilead, 
retreating from it by a hilly foreground, so that the prospect is extremely 
interesting. About seven or eight miles up the river there is a large stone 
bridge over the Jordan, and at this place the river has a considerable depth 
of water which it rolls over a stony bed, between thirty and forty feet 
wide. There appears to have been no bridge between this and the Dead 
Sea. 

The passage of the Jordan which was crossed by Mr. Buckingham, was 
about six miles above Jericho ; and we may conveniently follow his course 
from that town, round by Gerasa and Gadara, so far as to give, in connection 
with the particulars already stated, a general view of the Country beyond 
the Jordan. 

After leaving Jericho, he and his companions proceeded northwards, 
having on the west a lofty peak of the range of hills which border the plain 
of Jordan on that side, and end, in this direction, the mountains of Judaea. 
Nothing can, he says, be more forbidding than the aspect of these hills, 
which are barren and desolate ; but Maundrell says that the view from them 
is delightful. (They are well represented in the view of Jericho given in the 
Landscape Illustrations, No. 12.) This part of the Desert of Judcea is re- 
garded, without improbability, as the scene of our Lord's abode for forty days 
after his Baptism. — Proceeding further to the north, they opened on a 
beautiful valley, now highly cultivated, and spread over with a carpet of the 
freshest verdure, apparently of young corn. They soon came near the 
passage of the Jordan. Here the plain was unfruitful, the soil being in 
many places incrusted with salt, and having small heaps of a white powder 



PER.4EA OR THE COUNTRY BEYOND THE JORDAN. XCV111 

like sulphur, scattered at short intervals over its surface. The whole of the 
plain from the mountains of Judaea on the west, to those of the Persea on the 
east, may be called the vale of Jordan ; but in the centre of the plain, which 
is here at least ten miles broad, the Jordan runs into another still lower 
valley, perhaps a mile broad in some of its widest parts, and a furlong in the 
narrowest. Through the middle of this the Jordan flows, between banks 
which were at this period fourteen or fifteen feet high, while the river was at 
its lowest ebb. There are close thickets all along the edge of the stream, as 
well as upon this lower plain, which would afford ample shelter for wild 
beasts. — At the passage, the river appeared to be little more than twenty-five 
yards in breadth ; and it was so shallow as to be easily fordable by the 
horses. (This, it will be remembered, was after a long drought.) The 
banks were thickly lined with tall rushes, oleanders, and a few willows ; the 
stream was exceedingly rapid ; and the water was pure and sweet to the 
taste, and tolerably clear from its flowing over a bed of pebbles. 

The situation of Bethabara, the house of passage, (more anciently 
Bethany beyond the Jordan), is a matter of great uncertainty. It might 
have been at any one of the fords of the Jordan. On the whole, I deem it 
most probable that it was at this above Jericho. Its vicinity to Jerusalem suits 
well the place for John's Baptism, and also the circumstances respecting the 
deputation from the Sanhedrim, and the message of the sisters of Lazarus. 
A very instructive view of the ford is given in Landsc. Illustr. No. 4. 

The eastern range of hills is succeeded by another of less elevation ; and 
then there is a high table-land of extraordinary richness, abounding with 
beautiful prospects, clothed with thick forests, (among which the oak was 
often seen,) varied with verdant slopes, and possessing extensive plains of a 
rich soil, (now covered with thistles,) and yielding in nothing to the plains of 
Zabulon and Esdraelon. 

In proceeding northwards, the travelers came to the Jabbock — the river 
over which Jacob passed when about to meet his brother Esau. M The banks 
of this stream (says Buckingham) were so thickly wooded with oleander and 
plane trees, wild olives, and wild almonds in blossom, pink and white 
sickleyman flowers, and others, the names of which were unknown to us, with 
tall and waving reeds at least fifteen feet in height, that we did not perceive 
the waters through them from above ; though the presence of these luxuriant 
borders marked the winding of its course, and the murmuring of its flow was 
echoed through its long deep channel, so as to be distinctly heard from afar.'* 
Where they crossed, this river was not more than ten yards wide ; but it 
was deeper than the Jordan above Jericho, and nearly as rapid. 

While proceeding to the north-east, through the region of Gilead and 
Bashan, the country presented much of cultivation. There had been gentls 

n 



XCV1U PALESTINE DURING OUTi LORD'S MINISTRY. 

showers on these mountains, while all the country west of the Jordan was 
parched with drought ; and the young blades of corn were (early in February) 
appearing above the earth. The general face of this region improved as the 
travelers advanced ; and every new direction of their route opened upon 
them views which surprised and delighted them by their grandeur and their 
beauty. When, however, after visiting the magnificent ruins of Gerasa, they 
again came to the neighbourhood of the Jordan, and of the Hieromax which 
flows into it through a bed of basalt, the country appeared like that in the 
midst of which Jerusalem stands, consisting of black stony mountains, with 
scanty soil, and presenting few spots even capable of cultivation. The dark 
masses of rock over which the river winds its course, resemble cooled lava, 
when contrasted with the, lighter soil by which it is edged on both sides. 
The stones of its bed are porous ; and small patches appear on the ground 
in many places. There are also hot springs to the north of it. These and 
similar phenomena in different parts, are among the evidences of volcanic 
agency, which present themselves throughout the course of the Jordan, from 
its source, to the termination of the Asphaltic Lake. 

Near the Hieromax at Om Keis, are some extensive ruins, which Bucking- 
ham supposes to be those of Gamala ; but Seetzen, (whose opinion is com- 
monly followed by geographers,) considers them as the remains of Gadara, 
one of the cities of Decapolis, spoken of by Josephus as the capital of the 
Peraea. See p. Ixvii. — It was formerly a large and opulent town ; but it has 
no further connection with the Gospels, than as giving appellation, (according 
to the common text,) to the country south-east of the Lake, in which our 
Lord cured the demoniacs. 

The survey which we have taken of the region called by the Evangelists 
the Country beyond the Jordan, enables us to appreciate the account given 
of it by Josephus. He describes the Peraea as more extensive than Galilee, 
though inferior to it in other advantages and in population. The greater part 
of it, including the south-east, is rough and desolate ; and unsuited to the' finer 
kinds of fruit. Neveriheless the soil, where it is good, is very productive. The 
plains abound in trees of various kinds, though the olive, the vine, and the palm 
are the most common ; and they are abundantly watered with torrents from 
the neighbouring mountains, and by springs that never fail, even when the 
torrents are dried up by the summer heat. — The Plain of Jordan, he says, is 
greatly burnt up in the summer ; and owing to the extreme heat, (to which 
he might have added its narrow breadth and the nature of its soil,) the 
atmosphere becomes unwholesome and even pestiferous. Every part is 
destitute of moisture, except the borders of the Jordan ; and there the palms 
are more flourishing and productive than those at some distance from its 
banks. From the length which Josephus assigns to the Plain, viz. thirty 



fHE ROiD FROM JERUSALEM TO JERICHO. XC1X 

miles, lie probably referred almost exclusively to that part of the valley of the 
Jordan which begins so far north of the Asphaltic Lake ; and the baneful 
character of the air during the heat of summer, sufficiently explains the 
reason why, though in itself attractive, it was so destitute of population. 

We now proceed to the Region of the Dead Sea ; and as travelers 
approach it from Jerusalem, it is most suitable to our present object to follow 
the same course, and * go down from Jerusalem to Jericho. 1 

From the eastern side of the Mount of Olives, the mountains east of the 
Jordan, are in full sight, extending southwards to Mount Pisgah, whence 
Moses surveyed the promised land. " The river is discerned" says Bucking- 
ham " winding its course through a deep valley, until it discharges itself 
through the Dead Sea to the southwards; and the eastern view is bounded 
by an even range of high and woodless mountains, stretching, as far as the 
eye can reach, in a north and south direction." From the hills in the Peraea, 
whither we have before followed his route, " the west shore of the Dead Sea, 
like its east, as seen from the Mount of Olives, presented the appearance of 
bold and rocky cliffs and precipices, of considerable elevation, and abrupt 
descent." On descending eastwards, from the Mount of Olives, by a steep 
rocky path, the traveler reaches a fountain, at which tradition says, with 
probability, that the Apostles rested when journeying between Jerusalem and 
Jericho. " It is situated in the gorge of a long narrow valley, which ex- 
hibited the last signs of vegetation in a few stripes of corn ; beyond it, not a 
blade of grass is to be seen. After leaving this valley, we wound our way 
among parched and barren hills, of one uniform whitish-brown colour, 
bearing not the semblance of any green thing to relieve the eye". After this 
they entered ** a very narrow defile, with high precipitous sides", where Sir 
Frederick Henniker had heen attacked and wounded. Of this defile there is 
a striking picture in the Three Weeks in Palestine ; from which the 
foregoing extract is made ; and there is scarcely room for doubt that this is 
the spot which our Lord had in view in the Parable of the good Samaritan. 
- — If this be the defile which Mr. Buckingham mentions as about twelve 
miles from Jerusalem, he and his companions, after passing it, thus pursued 
their course: 

"We descended again into deeper valleys, traveling sometimes on the edges of cliffs 
and precipices, which threatened destruction on the slightest false step. The scenery 
all around us was grand and awful, notwithstanding the forbidding aspect of the barren 
rocks that every where meet our view ; but it was that sort of grandeur which excited 
fear and terror rather than admiration. The whole of this road from Jerusalem to 
the Jordan is held to be the most dangerous about Palestine j and indeed in this portion 
of it, the very aspect of the scenery is sufficient, on the one hand to tempt to robbery 
and murder, and on the other to occasion a dread of it in those who pass that way." 
The shouts sent by some armed banditti from hill to hill " were re-echoed through all 



C PALESTINE DURING OUR LORD'S MINISTRY. 

the valleys ; while the bold projecting crags of rock, the dark shadows in which every 
thing lay buried below, the towering heights of the cliffs above, and the forbidding 
desolation which every where reigned around, presented a picture that was quite in 
harmony throughout all its parts.' 3 

" After a succession of these wild hills", sa\s Dr. Morehead's traveler, " with others 
still more white and bare to the left, we came to a height from whence we saw the 
Dead Sea and the Plain of Jordan. There was a haze, through which the dark grey 
water, and the dim hills beyond, looked melancholy and forlorn. The Jordan was 
marked by a green line in the midst of a white and grey plain, six or eight miles broad j 
beyond which were other high mountains, — those over against Jericho." 

This route was so often traversed by our Lord, and is from its associations 
so interesting, that the reader may be glad of one more delineation from the 
pen of Lamartine. After having- described the early part of his journey, 
which he began to the south of the Mount of Olives, and spoken of a broad 
artificial road on the sides of the mountains, the formation of which he 
attributes to Solomon, this picturesque writer thus continues : 

" There is now no longer a dwelling or cultivated spot to be seen. The mountains 
are completely destitute of vegetation, being indeed ban-en rocks, or covered with a 
blackish rocky cinder. They have, from time to time, split into narrow abysses, where 
no pathway is found. All the heights have a volcanic appearance. The masses which 
have been rolled down their sides, and on the road, T>y the torrents of winter, resemble 
blocks of lava, hardened and cracked by the progress of ages. When the summit of one 
height is attained, and the horizon momentarily expands, as far as the eye can reach, it 
rests on nothing but a black chain of hills, whose truncated peaks are heaped upon one 
another, and preseut a savage outline relieved by the dark blue of the firmament. Thus 
it is a boundless labyrinth of rocky avenues of every form, torn, sj)lit, and jagged, into 
gigantic heaps, and divided at intervals into deep ravines, where you hear not even 
the rushing of a torrent. After proceeding for an hour in the hollow of a ravine, the 
traveler comes again to the rugged steeps of a new chain of mountains ; on passing 
which he comes to an open desert, from which are seen the Dead Sea and the blue 
mountains of Arabia Petraea. In the environs of Jericho, are found well-cultivated 
fields of maize and of dourra, with gardens of orange-trees and pomegranates ; and fine 
palm-trees (?) encircle the houses. Then succeeds the Desert, which is an extensive plain 
disposed in numerous sections, that descend progressively to the banks of the Jordan, 
by regular steps. The soil consists of a hard white sand, covered by a concrete 
valine crust." 

Jerivho, as is stated by Josephus, was nearly nineteen miles from Jerusalem, 
and above seven from the Jordan, i e. from the ford, probably. He describes it 
as in a plain, but over-hung by a mountain forming part of a chain which be- 
gins near Scythopolis, and continues on to the southern limit of the Asphaltic 
Lake. Mr. Buckingham has shown good reason to regard the village of 
Rihhah, generally supposed to be Jericho, as not on the site of the ancient 
city, the ruins of which he says are three or four miles nearer Jerusalem. 
The modern village consists of about fifty mean houses, surrounded with a 
fence of the prickly pear. A fine brook flows near it, emptying itself into 



JERICHO AND THE REGION OF THE DEAD SEA. CI 

the Jordan, the nearest point of which is about three miles distant ; and the 
neighbouring ground, thus fertilized, bears dourra, Indian corn, rice, and 
onions. — In the time of our Lord, Jericho was inferior only to Jerusalem in 
the number and splendour of its public edifices. It was one of the cities 
appropriated for the residence of the Priests and Levites, of whom it is said 
that twelve thousand dwelt there at the period of the Gospel history. The 
territory round Jericho was deemed the most fertile part of Palestine, and 
abounded in palms and in roses : it yielded, too, great quantities of the 
opobalsamum — the balsam or balm of Gilead, which was so rare and so 
much valued in ancient times, that it sold for double its weight in silver. 
The trees that produced it, Justin says, resembled the fir, though they were 
lower, and were cultivated in the same manner as the vine. At present 
there is not a tree of any description, and scarcely any verdure around the 
spot. To the northward of the city, as it appears, is a celebrated fountain 
named from Elisha (2 Kings ii. 19 — 22), of which a beautiful engraving is 
given in No. 3 of the Landscape Illustrations. The waters of this fountain 
S: " are at present received in a basin, about nine or ten paces long, and five or 
six broad ; whence, issuing out in a copious stream, they divide themselves 
into several small streams, dispersing their refreshment to the land as far as 
Jericho, and render it exceedingly fruitful. Noble trees grow close by this 
fountain the spreading boughs of which afford a grateful shade to the 
traveler." It must often have been visited by our Lord. 

A few miles from Jericho, the Jordan enters the Dead Sea, or Lake 
Asphaltites. Of the scenery at this spot, an interesting engraving will be 
found in the first number of the Landscape Illustrations. This Lake is termed 
Asphaltites from the abundance of asphaltum, a species of bitumen often 
found floating on it : and it is called the Dead Sea, because it was believed 
that its waters were fatal to animal life. Before the destruction of Sodom 
and Gomorrah, the valley now covered by the Asphaltic Lake, was a pecu- 
liarly fertile region, watered by the Jordan, which continued its course 
onwards to the Red Sea, and fell into the eastern branch of it. Besides 
Scdom and Gomorrah, there were three other cities on the Plain, which 
were destroyed with them, or in consequence of the formation of the Lake. 
There is nothing in the Mosaic account of this catastrophe, which interferes 
with the supposition of Dr. Daubeny, that it was occasioned by a volcanic 
eruption, and that the course of the Jordan being interrupted by a current 
of lava, the Lake was formed in consequence. That the whole region is 
volcanic appears from the character of the rocks on the south-eastern side ; 
from the hot springs and gulleys on the south-west; from the quantities of 
asphaltum floating upon the surface of the water ; and from the large pro- 
portion, nearly one fourth, of muriatic salts found in its water. The Roman 



Cll PALESTINE DURING OUR LORD r S MINISTRY. 

road in|the south-east is formed of pieces of lava ; and as it has been already 
observed, there are indications of volcanic action, in various parts, along the 
whole course of the Jordan, from its source in the north of Palestine. 

The length of the Asphaltic Lake is stated by Josephus at about seventy 
miles, and its breadth eighteen. Some recent travelers represent it as very 
much shorter ; but their estimate may have arisen in part from the period 
of the year when their observations were made. It is very shallow near the 
shores ; and the intense heat in summer, with the small supply of water at 
that season, would greatly lessen the extent of the surface. At the southern 
extremity, it is nearly separated into two parts; and in summer one may walk 
across the division. The part so detached is of an oval figure, surrounded 
with plains and hills of salt. Owing to the extreme degree of salt which the 
water contains, it is exceedingly buoyant, and at the same time it presents 
great resistance to bodies moving in it. From the same cause, it is not easily 
agitated by the winds ; though, like the Lake of Galilee, ic is liable to the 
effect of sudden gusts and hurricanes, occasioned by the mountains which 
form its basin. It is likewise to be attributed to the acrid saltness of the 
water, that no fish are found in it; and even on its dreary shores, a few snail- 
shells are all the traces of animal life. 

The shores at the northern extremity of the Dead Sea are very fiat, and 
the Jordan before it enters the Lake passes through an extensive alluvial tract, 
formed of a greyish sandy clay. Pococke describes the stream, at the end 
of March, as deep, rapid, and turbid, and about as wide as the Thames at 
Windsor. — The mountains on the side of Jud^a, which form the western 
boundary of the Lake, are less elevated than those on the east. The ex- 
tremity of the latter is said to consist of dark granite, of various colours. 
The precipices in general descend abruptly into the Lake ; and the height of 
the mountain boundaries, with the extent, the solitude, and the general calm- 
ness of the Lake, present the combined features of majesty and of desolation. 
Mr. Hardy arrived with the pilgrims at their resting-place after night-fall. 
" It was a beautiful star-light night, without a cloud. The sky was one 
clear blue, and rested on all sides upon mountains that presented their forms 
in rugged outline and of the darkest possible shade, the circle of which was 
only broken towards the south by an expanse of still water forming the Dead 
Sea." The Author of Three Weeks in Palestine gives a morning view. 
" At the first dawning, the tints of the rising sun, purple and gold, with the 
deep shadows concealing the nakedness of the land, gave beauty to the 
landscape. The mountains encircling the Lake, which lay sleeping and 
motionless beneath them, reflecting their images, supplied a noble outline : 
but the full glare of day displayed the wilderness in its true colouring of 
awful desolation. The mountains assumed one uniform dusty-brown livery, 



THE DEAD SEA AND THE MOUNT OF OLIVES. C1U 

unrelieved by even a passing shadow ; for not a cloud was visible in the 
blazing heavens : the sea was of a dull, heavy, leaden hue, unlike the fresh 
transparent purple which the living waters of a mountain lake usually 
display. The ground over which we rode, riven into chasms and ravines, 
showed not a blade of verdure : the few stunted shrubs that had struggled 
into life, were masses of thorns, with scarcely a leaf upon them, and wore the 
brown garb of the desert." 

The region west of the Dead Sea towards the south, not only partakes of 
the general hilly character of the south of Judsea, but abounds in extensive 
caverns. This is particularly the case in the wilderness of Engeddi, in which 
is the Convent of Santa Saba, an erection of the sixth century, with many 
grottoes around it. (Landsc. Illustr. No. 6.) This remarkable structure is 
situated on the summit of a ravine, several hundred feet deep, through which 
the Kedron takes its course to the Dead Sea, sometimes swelled by heavy 
rains to an impetuous torrent, but often with little or no water in its 
channel. The hills in this desert region are intersected by deep and narrow 
ravines, filled with wild verdure, in the sides of which are several caverns. 

We now return to Bethany to proceed thence to Jerusalem. — This village 
is situated on the east side of the Mount of Olives. There is still shown 
a tomb, sunk in the rock, which may have been the burying-place of 
Lazarus. It is thus described by Mr. Buckingham. " We descended into 
it by a flight of narrow steps, to the number of about twenty-five, and first 
reached a small square apartment. Below this, on the left, we descended, by 
three or four steps, into a vaulted room about eight or ten feet square ; and 
of sufficient height to allow of our standing upright." — Sandys speaks of 
Bethphage, as being on the north of the road to Jerusalem ; there appears 
to be no other authority respecting its situation. The Mount of Olives has 
three summits, as represented by a rough figure in Sandys ; and the road 
from Bethany at present lies north of the middle one. From the part of the 
road where it begins to descend to the south-west, there is a full view of 
Jerusalem which is seen on an inclined plane lying from the south-west 
towards the north-east ; and there can be no hesitation in representing this 
as the spot where, in the midst of the exultation of his disciples, our Saviour 
wept over the city. Nor is there any room for doubt that it was on the middle 
summit, which was the highest, and overlooked the Temple, that he uttered 
the awful prophecy of the destruction of Jerusalem, and the all- important 
declarations respecting the transactions of the more awful day, when ' before 
him will be gathered all nations', to receive their doom. Harm. p. 214 — 223. 
Tradition places the spot whence he ascended into heaven, on the west side of 
the hill ; but it was certainly on the other side (p. 295) close to Bethany. The 
Mount of Olives is separated from the city by a kind of ravine, of somewhat 



CIV PALESTINE DURING OUR LORD'S MINISTRY. 

irregular curvature, but generally from north to south, through which the 
Kedron runs, which rises in the flat district north of the city, and, as 
already stated, winds between rugged and desolate hills, into the Dead Sea, 
Durino- nine months of the year, this brook has but little water and in the 
summer, it is quite dry ; but there are bridges over it ; and as it sometimes 
becomes a torrent, there must have been one, at least, in the days of Christ. 
The chief bridge is at the northern foot of Mount Moriah, on which the 
Temple stood, and on which the grand Turkish Mosque now stands. The 
gate conducting to the city is called St. Stephen's Gate, as being near the 
place where, it is said, the martyr Stephen was stoned : to the south of this 
is the Golden Gate leading from the Mosque ; and there was, in like 
manner, a gate from the Temple towards the Mount of Olives, the highest 
summit of which, is less than half a mile from it. 

Nothing of the ancient city remains ; but much may be learnt from an 
accurate survey of its hills. The plan given in this work, is taken from 
D'Anville, founded on a sketch of modern Jerusalem by Deshayes. The 
supposed course of the present walls is marked by a dotted line ; but the Plan 
by Catherwood had not then been seen, which is delineated from actual 
measurement : it is, however, sufficiently near for our present purpose, which 
respects only the state of Jerusalem in the time of our Lord. In describing 
this, D'Anville's Dissertation, given in the Appendix to Chateaubriand's 
Travels, will be much employed, with Mr. Hardy's recent account; great aid 
being derived from Mr. Catherwood's Plan of Jerusalem. 

Josephus gives us a general idea of Jerusalem when he says (Bell. Jud. VI. 
vi.) that it is seated on two hills facing one another, and separated by a 
valley. That which was called the Upper City, occupied Mount Sion, the 
most extensive as well as the most elevated of these hills ; the other, Mount 
Acra, was the site of the Lower City. The most remarkable declivity of 
Sion is on the west and the south sides, sinking into a deep ravine, through 
which flows a brook called Gihon, proceeding from pools which also are so 
named, tlie upper of which is at the foot of Mount Gihon, situated westwards 
of Acra. The west and south-west part of this ravine was called the Valley 
of Gihon or Rephaim ; the southern part was called Gehenna, or the Valley 
of Hinnom. Near where this valley joins that of the Kedron, the Jews, in the 
period of the Kings, placed an image of Moloch, and sacrificed to it even their 
own children. To prevent the cries of the victims being heard, drums were 
beaten ; and hence this valley was called Tophet, from toph y a drum. After 
this abominable worship had been ended, the ravine was employed as the 
receptacle of the filth of the city, and even the carcases of criminals were 
thrown there. To consume these impure substances, fires were kept con- 
tinually burning ; and from this circumstance, and the fict that worms 



YLAXof JERI7SAJLE31 




GROUND PXiAN of the TEMPLE . 

FORTS 



5 O O 



-o — d~ t —a tr 



3 o e o o 

PORTICO 
Coiirt of the Gentiles 

Partition, Wall; and* Pillars 



o o e; 




Partition. Wall and- Pillars 

Court of the GentQes 

o o o o o o 

ROYAL PORTICO 



Itrnwri <>/.,! i.,u,,,<v,.l tor />' (',</ i„,,i,->-x ffurtmmy i>\ J & C.Walker. 



THE HILLS ON WHICH JERUSALEM STOOD. CV 

were always feeding- on the refuse, Gehenna supplied the imagery, by which, 
in the time of our Lord, the punishments of a future life were denoted. The 
southern part of the. Valley of Hinnom enters, on the east, into the valley of 
Kedron ; and thus the extent of Mount Sion is defined. The modem city 
occupies very little of it. 

Acra rose to the north of Sion ; its east side looking towards Mount 
Moriah, on which the Temple was situated, and from which it was separated 
only by a valley; and this the Maccabees had partly filled up, by lowering 
the summit of Acra, because Antiochus Epiphanes had erected a fortress upon 
it, to overawe the city and annoy the Temple. 

Mount Moriah was at first only an irregular hill ; and to give sufficient 
space on it for the area of the Temple, its sides were supported by immense 
works. The east side bordered on the valley of the Kedron, which was very 
deep. (See Finden, Nos. 1 and 10.) The south side, overlooking a very low spot, 
was faced from top to bottom with a very strong wall, of about 150 yards in 
height ; and for its connection with Sion, a bridge or terrace was erected 
across the intervening space. On the north, an artificial trench separated 
the Temple from a hill named Bezetha, which was afterwards joined to the 
city by an extension of its area. 

Golgotha, or Calvary, the place of execution for criminals, was not, of 
course, within the walls : and if the site of the Church of the Holy 
Sepulchre corresponds with that of Calvary, the wall of the city could not 
have extended far to the west of the Temple. Modern travelers are much 
divided in their opinion on this point : after considering all the reasonings 
I have met with, I accord with the judgment of those who hold that Calvary 
was where tradition has placed it. D'Anville states, on the authority of 
Epiphanius, that Jews who had been converted to Christianity took up their 
abode in the ruins of the city, after its destruction by Titus ; and it is most 
improbable that the spot should have been then, or before, unknown, where the 
solemnly-affecting scene of the crucifixion took place. There may have been 
difficulty in discovering the tomb of Christ, when the Empress Helena erected 
the Church of the Holy Sepulchre ; but there could surely be none in 
discovering the spot where he was crucified. — In considering this matter, it 
is always to be recollected, that before Herod Agrippa, the northern limit 
of the city did not extend beyond Fort Antonia; and we have only to suppose 
that the wall inclined thence a little to the south, and we exclude the elevated 
spot called Calvary ; — Bezetha, the new City, having no share in deciding 
the direction of the western course of the wall.* If we know the site of 

* Since the above was written, I have obtained the Plan of Jerusalem referred to in 
p. civ., by Mr. Catherwood, Architect of Hoxton, which was published at the beginning 

o 



CV1 PALESTINE DURING OUR LORD'S MINISTRY. 

Calvary, we know the general locality of the sepulchre ; and whether or not 
the form and size of it were what they are described to be in the time of 
Maundrell, we are quite certain, from the description of the Evangelist, that 
it was a cave hewn out in the side of a rock ; and we may reasonably 
believe, .therefore, that the front of it was artificial, so as to contract the 
opening into it. 

At the head of the western ravine, there was a gate which formed the en- 
trance to the city from Joppa, Bethlehem, &c. A short way to the northwards 
of this gate, was the hill of Calvary, at some distance to the west of which 
was Mount Gihon. From this place the ground gradually rises, Mr. Hardy 
says, till it reaches the north-west corner of the present wall, where the gate 
of Damascus is ; from which it declines as far as the north-east corner, 
when it becomes more level. About a mile from the wall, on the right hand 
of the Damascus road, are those sepulchral caverns of the kings which are 
mentioned by Josephus, and fully described by* Hardy and other modern 
travelers; and which, as they are on the route to Galilee through Samaria, 
our Lord may have sometimes visited.* Northwards of the city, the country 
is level for some distance ; and it is from this side that the best view of 
modern Jerusalem is obtained. After passing the north-eastern corner of 
the city, we come into the valley of the Kedron, which, near the site of the 
Temple, between the city and the Mount of Olives, becomes much deeper 
and narrower, and there is termed the Valley of Jehoshaphat. 

Opposite St. Stephen's Gate, above the north-east part of the Temple, 
close to the bridge and the road to Bethany, was the Garden of Gethsemane, 
the present state of which, with Moriah in the back ground, is depicted, just 
as one would desire to see it, in No. 20 of the Landscape Illustrations. 
" When Mr. Catherwood was here in 1834", says the Rev. T. W. Home, 

of August last. It is very beautiful and valuable ; yet is charged only one shilling. 
The various hills, valleys, &c, with the walls, streets, and buildings of the modern city, 
are all distinctly marked ; and this Plan gives great information respecting the extent 
both of the ancient and of the modern city. It decidedly accords with the opinion above 
expressed, as to the situation of Calvary. — The reader will please to regard the Plan 
in this volume as only an approximation to the truth ; yet sufficient to give an adequate 
idea of the relative position of places connected with the eventful week after our Lord's 
arrival at Bethany, on the Sunday before the Passover. In the description of the 
neighbourhood of Jerusalem, I shall, however, henceforwards avail myself of the 
information, presuming that 1 may rest on the faithfulness and accuracy, of Mr. 
Catherwood. 

* Catherwood supposes the ancient wall of Bczetha to have extended so as to enclose 
even the Tombs of the Kings, in which he surely must be in error : I do myself perceive 
nothing else to correct. He has rendered great service to all who feel the importance of 
scriptural topography. 



GARDEN OF GETHSEMANE AND RAVINE OF THE KEDRON. CVli 

in his description of the engraving-, " taking the drawings for his beautiful 
panorama of Jerusalem, it was planted with olive, almond, and fig trees. 
Eight of the olive trees are so large that they are said to have been in 
existence ever since toe time of Jesus Christ. Although we are informed 
by Josephus that Titus cut down all the trees within one hundred furlongs of 
the city, yet it is not improbable that these trees (which are unquestionably 
of very remote antiquity) may have arisen from the roots of the ancient trees ; 
because the olive is very long-lived, and possesses the peculiar property of 
shooting up again, however frequently it may be cut down. The trees, now 
standing in the Garden of Gethsemane, are of the species known to botanists 
as the Olea Europssa : they are wild olives, and appear pollarded from ex- 
treme age, and their stems are very rough and knarled." The sketch from 
which the drawing of this most interesting spot has been prepared, was made 
by Mrs. Bracebridge, to whom many must feel under deep obligations for it. 
— From the bridge, it appears, a foot-path to Bethany branches off to the 
south-east of the main road ; and this we may reasonably suppose to have been 
the course which was taken by the women on their way back to Bethany, after 
the resurrection, and in which they saw the Lord. Harm. p. 277. From the 
commencement of the ravine of the Kedron, to the end, Hardy says, with 
the exception of the slopes under the Temple, the sides are perforated with 
sepulchres hewn out in the rock; some having only one room, and others 
eight or ten. They are of all sizes, from two yards square to twenty : some 
of them lofty ; and in general high enough for a man to walk upright in 
them. Farther down the valley, is another bridge over the Kedron ; and on 
the east side of it are some ancient sepulchral monuments, two of which, 
with their columns and ornaments, have been cut out of the rock where they 
stand. One of these, which is figured in different works, is called the pillar 
of Absalom ; but Hardy shows that the designation is unfounded, though the 
monument may have been erected in the time of the Maccabees. About and 
above these sepulchres, are the graves of modern Jews, in countless numbers. 
They believe that the last judgment will take place in the Valley of Jeho- 
shaphat ; and it is the most earnest desire of the pious Israelite, that his 
bones should be laid there. After passing the Temple, we come to the village 
of Siloam, in the steep sides of the hill opposite Mount Sion ; most of the 
houses having been tombs, the village cannot have existed in the period of 
the Gospel history. Opposite to it, near the southern side of the Temple, is 
the Pool of Siloam ; and at the south-western corner of the ancient wall of 
Sion, is another pool so designated, above which was the Tower of Siloam.— 
On this side of the city — the region of Mount Sion — the descent was per- 
pendicular, with a strong wall from top to bottom, and immense outworks ; 
but " so many ruins ; says Hardy, have been thrown down it, that it may now 



CV'iil PALESTINE DURING OUR LORD'S MINISTRY. 

be ascended without much difficulty. The valley is occupied by gardens, 
watered from the stream that supplies the pool, the whole of which is soon 
lost in the numerous little rills into which it is divided." The royal gardens 
are believed to have been situated here, which brings us back to the period 
of the Gospels ; and near them, by this lower pool of Siloam, tradition places 
the tomb of Isaiah. — The southern summit of the Mount of Olives is over the 
village of Siloam ; and the caravan road to Jericho, pursued by Lamartine, 
winds to the south of it. 

D'Anville's Plan of Jerusalem is peculiarly framed on the account given 
by Josephus, respecting the extent and direction of its walls, in connection 
with the information derived from Deshayes, as to the extent of its hills. It 
is not necessary for our purpose to follow his details ; and all that we add 
from him as to this outer survey, is that, according to Josephus, at the time of 
its greatest extent, the circumference of the city did not exceed thirty-two 
stadia, that is four miles. Mr. Catherwood's Plan, conjectural as to the 
northern boundary of Bezetha, very closely accords with this. At the south- 
eastern corner of the ancient city, the valley of the Kedron enters into that 
of Hinnom, already described (p. civ) ; and on entering the latter, south of 
the Gihon, is a spot which tradition says is Akeldama, the field purchased 
with the price of Judas's treachery. Opposite Mount Sion, is a hill called 
the Hill of Evil Counsel ; round which, on the east, run the aqueducts that 
bring water from near Bethlehem ; and on which, tradition says, was the 
country-house of Caiaphas, at which the faction of the High-Priest formed 
their malignant purpose against our Lord. Few only of the almost number- 
less traditions connected with Jerusalem, are worthy of notice ; and none 
will be stated which are in themselves frivolous, or are entirely destitute of 
probability : but some, if held as resting on tradition only, may serve to give 
a probable locality to known facts. For this purpose we may mention the 
following. About the central part of Mount Sion, is placed the Palace of 
Caiaphas ; and near it, towards the Temple, the House of Annas. South- 
wards of the former, is placed the house of Mary, the mother of Mark ; and 
still further the house of the Last Supper. There is no improbability in any 
of these. More securely, however, we may say. that the Palace of Herod the 
Tetrarch lay a few hundred yards northwards from the north-west corner of 
the Temple : Mr. Catherwood makes Acra extend so far; but Herod's Palace 
is usually placed on Bezetha. We know certainly that at the north-west 
corner of the Temple, was the fortress of Antonia, which protected the Outer 
Court of the Temple ; and that to this it had access by a flight of steps. This 
fortress served as the residence of the Roman Governor when he came to 
Jerusalem at the festivals, and it thus became the Prcetorium. To enable 
the Jews to bring their causes before the Governor, without entering the 



DESCRIPTION OF THE TEMPLE. ClX 

abode of a Gentile, there was, in front of it, a raised pavement called Gab- 
hatha, on which his tribunal was set. At the north-east corner of the 
Temple wall, was the Pool of Bethesda, where animals were washed that 
were designed for sacrifices. 

The foregoing are all the places which are of interest, in connection with the 
narratives of the : Evangelists, either within or without the city, the Temple 
excepted, with an account of which this survey will be concluded. 

The magnificent structure called the Temple, included not only the edifice 
appropriated to divine worship, with its peculiar courts, but also the sur- 
rounding court and porticoes. The whole formed a square which was nearly 
half a mile in circuit ; and the sides of it faced the north, south, east, and 
west respectively. This is the statement of Josephus respecting the extent 
of the Temple ; but it is supposed by D'Anville to be much less than the 
reality. The Mosque on the site of it extends further in length than what 
Josephus assigns to the outer wall of the Temple : * but I see no reason to 
doubt his authority. 

Josephus was born in the year 37. He was himself a Priest, of the sect 
of the Pharisees ; and he was so early and fully instructed in the Jewish 
religion, that when he was about fourteen, the Chief Priests, and some of 
the principal men of the city, came frequently to consult him on the inter- 
pretation of the Law ,* and from nineteen years of age, he began to act in 
public life. He afterwards went to Rome, on behalf of some his fellow Priests, 
returning three or four years before the War broke out ; and during that visit 
he received much honour from Poppsea, the Emperor Nero's wife. He saw the 
whole progress of public affairs, towards the final ruin of his country ; and 
had a large share in the military operations in Galilee. When Jotapata was 
taken, (a fortress about ten miles north of Sephoris,) "his life was remarkably 
preserved ; and he was in the camp of Titus during the siege of Jerusalem ; 
as a prisoner, indeed, but with every possible opportunity of knowledge. 
Altogether, he was eminently qualified to be the historian of his nation, at the 
period when the awful calamities came upon it which the Rulers and their 
faction had imprecated upon themselves ; and though he takes no notice of the 
great events recorded by the Evangelists, yet by his records he furnishes an 

* It deserves consideration whether towards the south, (if not as well towards the 
north), the platform may not, for the sake of security, have been extended beyond the 
outer wall j and the Mahommedans have taken the whole of this, for the area of their 
Mosque. On the east no security was needed, on account of the rock : on the west, 
Acra was a support to the immense structure : on the north, it seems scarcely to have 
been needed ; but on the south, the platform probably required to be extended,in order 
|o give a foundation. 



CX PALESTINE DURING OUR LORD'S MINISTRY. 

invaluable comment on the prophecy of our Lord respecting the ruin of the 
nation, and the destruction of the city and Temple of Jerusalem. 

It is not an admissible supposition, that such an historian, himself present 
at the catastrophe which he records, and previously well acquainted with the 
structure which he describes, should omit to avail himself of the last oppor- 
tunity to make that description accurate, by actual measurement of what was 
about to undergo utter destruction. The Romans fully accomplished the 
prediction of Christ — ' not one stone shall be left on another' ; and to show- 
how completely they laid waste the city, they did not leave off their work of 
destruction till they had rased even the foundations, and passed a plough 
over the ruins. Now Josephus was present ; and he had every motive as a 
Jew, and as one well-disposed to please his conquerors, to give a correct 
account of that which needed no exaggeration to record its magnificence. 
Titus had seen the whole ; and exaggeration by Josephus here, would have 
lessened his credibility elsewhere : but, on the other hand, . ; t is inconceivable 
that Josephus would say less than the truth. 

The foregoing- considerations decide me to keep close to the particulars 
given respecting the Temple by Josephus ; and the plan which has been 
engraved for this work, is, like that in the second edition of Seaton's map 
of Palestine, derived from what I constructed for my Introduction to the 
Geography of the New Testament, first published in 1806. 

All round the outer wall, were magnificent porticoes, the roofs of which, 
adorned with carved cedar, were supported by massy columns, each con- 
sisting of one solid piece of white marble. On the north, east, and west 
sides, the columns were thirty -six feet high ; and there were three rows ; 
but as one was in the outer wall, these porticoes were double, as Josephus 
expressly calls them. The whole breadth was forty-five feet ; and consider- 
ing the length, which was nearly a furlong on each side, the height and 
beauty of the columns, and the ornaments of the roof, the appearance of the 
whole must have been very magnificent, as well as elegantly simple. The 
portico on the east, there is reason to believe, was called Solomon's Portico ; 
probably because there alone were remains of Solomon's Temple. It is men- 
tioned in John x. 22, and in Acts v. 12; and as there was little passing 
through that poytico, it was peculiarly adapted for the purposes therein refer- 
red to. It was also opposite that entrance into the Inner Court which must, 
from various circumstaces, have been most frequented. 

Along the south side, was a still more magnificent structure, called the 
Royal Portico. This had four rows of columns, dividing it into three aisles ; 
and, in arrangement, it much resembled the choir of a cathedral, supposing 
a side wall of this building to be removed. The outer and inner aisles, were 
each thirty feet broad, and the middle one was forty-five. The roofs of the 



DESCRIPTION OF THE TEMPLE. CXI 

two smaller, were fifty feet from the ground, and the middle one rose as high 
again. The columns of this portico were twenty-seven feet high, and as 
thick as three men could encircle with arms extended. From the height of 
the columns compared with that of the roofs, it is evident that there were 
chambers over the outer and inner aisles, of this portico, and perhaps over 
the other porticoes also. On this structure, Herod appears to have employed 
his greatest efforts and expense ; and the whole was ornamented with all 
that Grecian architecture could achieve, under the limits prescribed by the 
religion of the Jews. 

At no great distance from the porticoes was an elegant stone wall or 
balustrade, about five feet high, with pillars upon it, bearing inscriptions 
which forbade Gentiles and other persons legally unclean, to go further, on 
pain of death*: from this circumstance, the space between this ' middle wall 
of partition' and the boundary of the Temple, has been called the Court of 
the Gentiles. Here alone, then, could the devout Gentile worship Jehovah ; 
and if, as was often the case, he brought holocausts to be offered on the altar 
of the Lord, he might perceive the smoke ascending from them in the air ; but 
the altar itself he never saw; he could see no more of what was within the Inner 
Court, than could be discerned from the Mount of Olives, or through the 
eastern gate. Now it was in this Court, where alone the Gentiles could 
worship, that the Chief Priests, sharing without doubt in the profit of the 
traffic, permitted the venders of animals for sacrifice, and those who gave 
the shekel of the sanctuary for the Roman or foreign coin, to take their 
station. 

Within the balustrade, all round the inner wall, was a magnificent series 
of steps, in two flights. This wall inclosed the Inner Court, which, though 
sixty feet above the pavement of the Outer Court, rose only forty above that 
of the Inner, on account of its greater elevation. Among the entrances to 
it, there was one gate on the east, which, among the splendid, was peculiarly 
splendid. Like the rest, it was forty-five feet high, and half that in breadth ; 
but it was made of Corinthian brass ; and it was covered with thicker plates 
of gold and silver than the others. There is no reason to doubt, that this is 
what was called the Beautiful Gate of the Temple ; and through it the 
Israelitish women would naturally pass, as their appropriated place for 
worship was in front of the Temple itself. 

All along the eastern side of the Inner Court, was a portico, under which 
were placed the chests designed to receive the gifts of the worshipers. It is 
probable that this is what was termed the Treasury. 

In front of this portico was the Court of the Women, to which they 
ascended, from the Beautiful Gate, by another flight of steps; and to this 
succeeded the Court of the Priests, which was separated from the rest of the 



CX11 PALESTINE DURING OUR LORD'S MINISTRY. 

Court, in front and on the sides, by a low wall of elegant structure ; and into 
this the Priests and Levites alone were permitted to enter. Here, to the east 
of the Temple, stood the Altar of Burnt-Offerings, a large massy structure, 
seventy-five feet in length and breadth, and twenty-two feet high, having an 
inclined ascent to it from the south. On this altar, two lambs were offered as 
holocausts, at the morning and at the evening sacrifice. The front of the Temple, 
properly so called, was a square, one hundred and fifty feet each way ; but the 
breadth speedily contracted to ninety feet : the projecting part seems most to 
correspond with what is called the ' wing of the Temple', in the narrative of 
the Temptation. A large opening in this front, one hundred and five feet 
high by about forty broad, without any doors, led into the Vestibule, which 
was ten feet narrower than the opening,* but rose above it thirty feet, and 
extended seventy-five feet. The walls of this Vestibule were covered over with 
gold ; and so were the large folding doors at the end of it, opening into the 
Holy Place. Before these doors, there was a magnificent Babylonian curtain, 
extending from top to bottom ; and above the entrance were golden vines, 
from which hung clusters of golden grapes five or six feet long. 

The Holy Place, which succeeded to the Vestibule, was of the same width ; 
but it was only ninety feet high and sixty long. In this were kept the 
Golden Candlestick, the Altar of Incense, and the Table of Showbread. And 
there the Priests performed their daily ministrations. 

Beyond this was the Holy of Holies ; of the same breadth as the preceding, 
but only thirty feet long, thus forming a square. This had the full height of 
the whole building. There were no rooms above it, or on the sides of it; 
but along the sides of the Vestibule and the Holy Place, were numerous 
apartments communicating with the Vestibule ; and there were some, 
apparently, over the Holy Place. The Holy of Holies contained nothing, 
after the Babylonish Captivity ; and it was never entered except by the High 
Priest, and by him only on the day of annual expiation. It was separated 
from the Holy Place, only by a veil, which, at the awful hour of darkness 
when our Saviour expired, was rent, without human agency, from top to 
bottom ; indicating that the distinctions of ritual sanctity were now to be 
abolished. This fearful presage occurred at the very hour of evening sacrifice, 
when many Priests were ministering within the Temple ; and that sanctuary 
was necessarily beheld by them, which, since it had been consecrated, no 
Jewish eye had yet seen but the High-Priest's.- — No wonder that we read in 
the sacred history (Acts vi. 7) that ' a great company of the Priests became 
obedient to the faith'. 



* This circumstance is not, I perceive, denoted in the Plan of the Temple j nor does 
it appear where the contraction began. 



DESCRIPTION OF TH E TEMPLE. CXU1 

The stones of which the Temple was constructed, were of an immense size: 
according- to Josephus, some of them were sixty-six feet long 1 , nine broad, 
and seven high. These dimensions appear to us almost incredible ; but some 
much larger in bulk, and nearly as long, were measured by Maundrell at 
Balbeck. 

The proportions and form of the Temple would not suit the taste of modern 
times ; but the effect of the whole must have been singularly magnificent. 
" To strangers, who approached the capital, says the Jewish historian, the 
Temple appeared, at some distance, like a huge mountain of snow, decorated 
with gold ; for where it was not covered with plates of gold, it was exceed- 
ingly white and glistering." The appearance of the great front, at sun- 
rising, when viewed from the Mount of Olives, and still more from the eastern 
ii side of the Inner Court, must have been radiant beyond all description. 
Indeed Josephus says, the effulgence was so strong and dazzling that the eye 
of the beholder could not bear it. — It was in the Treasury, just opposite this 
vast surface of gold, and early in the morning, that Jesus, himself * the 
effulgence of the divine glory', said to the assembled people, ' I am the 
;Light of the world.' — Here, and in various other cases, the knowledge of the 
circumstances adds to the impressiveness of his divine truths. 
I 

Such was the structure, of which our Lord, when it was in full magnificence 
,before him, foretold the utter ruin ; and forty years afterwards, ' before that 
generation passed away,* his prophetic declarations were fully accomplished, 
notwithstanding the earnest endeavours of the conqueror to save the Temple, 
when Jerusalem was taken. 

The same heavenly messenger that uttered this declaration, hath also declared, 
that the hour will come when ' all that are in the graves shall hear his voice 
and come forth ; they that have done good unto the resurrection of life, and 
they that have done evil to the resurrection of condemnation.' 

Heaven and earth shall pass away ; but his words shall 
sot pass away. 



The Engravings in the following list, would form a series of interesting and 
instructive illustrations for the foregoing survey of the districts in which our Lord 
resided or journeyed. They are arranged in the order in which the subjects occur in 
the survey. The most illustrative are marked with an asterisk. 

Mountain Scenery of Judaea : (Ramlah) Landsc. Illustr. No. 4 ( 

Bethlehem ditto No. 5 

* Ramah (probably Arimathaea) and Mountains of Judaea .. ditto No. 12 

* Sychar under Mount Gerizim ditto No. 11 

* Jacob's Well and Mount Gerizim ditto No. 18 

Approach to the Castle of Sanpoor in Samaria. . . * Buckingham, p. 548 

Cana of Galilee Landsc. Illustr. No. 19 

* Bay of Ptolemais from Carmel ditto No. 4 

* Nazareth (Plate II.) ditto No. 9 

This second plate is every thing that could be desired, supposing it to be a faithful representation: it 

gives a clear idea of the features of the hallowed valley, and of the precipice on which the town was situated. 

* MountTabor Landsc. Illustr. No. 10 

* Kishon and Mount Carmel . ditto No. 6 

* Tiberias and the Lake of Galilee Dr. Clarke's Travels 

Fountain of the Jordan Madox's Excursions 

View of Lebanon Landsc. Illustr. No. 3 

* Hills of Judaea, near Jericho ditto No. 12 

* Ford of the Jordan above Jericho ditto No. 4 

* The Jabbock and the Hills of Bashan Edinb. Cab. Library 

* Defile on the Road from Jerusalem to Jericho Three Weeks in Palest. 

* Elisha's Pool near Jericho Landsc. Illustr. No. 3 

* Mouth of the Jordan and the Dead Sea ditto No. 1 

Rocks of Engeddi ditto No. 6 

* Jerusalem from the Mount of Olives Three Weeks in Palest. 

Valley of the Kedron, and Absalom's Pillar Landsc. Illustr. No. 1 

* Moriah and the Valley of Jehoshaphat ditto No. 10 

Sepulchres of the Kings ditto No. 16 

* Garden of Gethsemane ditto No. 20 

The Findens' " Landscape Illustrations of the Bible, consisting of Views of the 
most Remarkable Places mentioned in the Old and New Testaments", now publishing 
in numbers having four plates each, (and also in the volumes of the Biblical Annual,) 
will form a work of singular interest and value, in proportion to the care employed in 
selection, and to the faithfulness, as well as spirit, of the delineations given. The 
eminent Artists who finish the original sketches, should bear in mind that the first 
object is not to produce beautiful drawings, but true representations of the respective 
scenery ; and the Proprietors who decide upon the selection, should sedulously keep close 
to the purpose of the work, as declared by the Title. We may bear with an engraving 
of the Prison at Rome in which Paul was confined, though it is not a Landscape ; but 
Gates and Buildings in the present city of Jerusalem, and especially the Pulpit in a 
Turkish Moscpue, do not fall within the avowed scope of the work. 

/ am authorized to say, that Messrs. Finden will allow copies of the above mentioned 
engravings from the Landscape Illustrations to he sold separately from the work, at Is. each; 
and that they may he had from Mr. Charles Tilt, Fleet Street, or Mr. Rowland Hunter^ 
St. PauVs. 



DISSERTATION IV, 



'ON THE SUCCESSION OF THE EVENTS RECORDED IN THE 
1 GOSPELS; GIVING AN OUTLINE VIEW OF OUR LORD'S 
; MINISTRY. 



By the First Dissertation I venture to consider it as proved — 

I. That our Lord's Ministry included Two Passovers only : And 

II. That the Miracle of the Five Thousand was wrought when that Pass- 
over was approaching, at which our Lord was crucified. 

In the Second Dissertation, I have advanced what appears to me adequate 
reason for the position — 

III. That in framing a Chronological Arrangement of the Records of our 
Lord's Ministry, a general preference is due to St. Matthew's order of events 
3 where it differs from that of Mark and Luke. 

Any one of the foregoing positions may be true, though the other two 
could be shown to be unfounded ; and the last is in no way necessary for the 
^support of the two former. But the following Arrangement is founded, 
(essentially, upon the whole of the three. 

Besides the foregoing fundamental positions, there are two others which 
are of great auxiliary service. 

IV. That the portion of St. Luke's Gospel which is contained in the xth 
J and following chapters, as far as the 11th verse of the xviith, is a Miscel- 
laneous Collection of Discourses and other Occurrences, recorded, in general, 
ji without reference to the order of time ; and that we are at full liberty to 
fi arrange the separate Records of which that Gnomology is composed, in the 

position which best suits the chronological order, as established by the 
y Gospels of the Apostles Matthew and John. 

This last principle of arrangement has also been considered in the 
Second Dissertation. To this 1 add, as what affords a satisfactory guidance 



CXV1 ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

whore there are no sufficient grounds for decision as to the succession of 
events— 

VI. That portions which are connected by contiguity in any Gospel 
should not be needlessly separated from each other. 

Having sufficient reason to maintain that every national Festival which 
occurred during our Lord's Ministry, together with the Feast of Dedication, 
has a distinct record, all difficulty ceases respecting the dates to be assigned 
to the various portions of St. John's Gospel. All the intervening occurrences 
we must, in general, arrange by the aid of St. Matthew's Gospel. 

The position of the Miracle of the Five Thousand, in St. Matthew's 
Gospel, (viz. after the apprehensive inquiries of Herod, from which period 
that Gospel represents our Lord as principally in those parts of North 
Palestine where he would not be within reach of that cruel and crafty prince,) 
taken in connection with the definite statement of St. John, that it was 
wrought when the Passover was nigh, requires us to place that Miracle 
some considerable time after the Feast of Dedication. And this is also 
require! by the occurrences which are recorded by St. John as taking place 
after this Festival. 

St. Matthew gives no record Gf our Lord's going to Jerusalem when the 
Dedication was approaching ; and there is nothing in St. John's record 
which would lead to the belief that Jesus was then attended by his Apostles. 
Now in the xth chapter, St. Matthew records the Mission of the Apostles; 
and from St. Mark's very definite statement, in ch. vi. 30, as well as from 
St. Luke's, which corresponds with it (Llarm. p. 135), there is good reason to 
believe that, speaking of the Apostles in general, their absence continued till 
just before the Miracle of the Five Thousand. Some of the Apostles, as well 
as other disciples, had joined our Lord in the Peraea, (see John xi. 16); but 
the chief and complete gathering of the Apostles evidently took place in con- 
sequence of the intelligence respecting the Death of the Baptist. — We may 
reasonably place our Lord's visit to Jerusalem, and the subsequent occurrences 
recorded in John x. 22 — xi. 54, in the interval between the Mission and the 
general Return of the Apostles ; and the occurrences which are recorded by 
St. Matthew in that interval, are naturally to be referred to it. There is 
one exception to this last, which will be separately considered ; but besides 
this, all the fact3 recorded in the xith and two following chapters of 
Matthew, (see p. xliii.), may be considered as belonging to the period during 
which the Apostles generally were engaged in their mission. 

There is one remarkable fact recorded by St. Luke alone, of which St. 
Matthew takes no notice — the Mission of the Seventy. The latter Evangelist 
records some declarations of Christ which the former lias connected with this 



TIME OF CHRIST'S PUBLIC PREACHING IN GALILEE. CXV1! 

event ; but from St. Matthew's Gospel alone, the selection and mission of 
these disciples could not have been known, or even suspected. For the 
reasons stated in the Second Dissertation, (see pp. liii and liv), I do not 
hesitate in placing the Mission of the Seventy in the interval during which 
the Apostles were absent, and in referring their ministry to the Peraea. How 
this explains the silence of Matthew respecting it, is sufficiently obvious. 
See Diss. II. Sect i. 

Supposing, then, that the Feast of Dedication occurred during the first 
interval in St. Matthew's history that preceded the Crucifixion — viz. after 
the Mission of the Apostles — we are necessarily carried back, from that event, 
to the commencement of our Lord's Public Preaching in Galilee after the 
Imprisonment of John, before a suitable position can be found for the Feast 
of Tabernacles, which, we know from St. John, our Lord attended. The 
Gospel of Matthew, from ch. iv. 12 to ch. xi. 1, is a closely-connected nar- 
rative, which presents no interval in which that Festival can be placed, with 
any probability: and, indeed, if a journey of our Lord to Jerusalem, at the 
time of that great national Festival, attended as it was by events so remark- 
able, had occurred during that period of his Ministry which is the object of 
that narrative, it is scarcely conceivable that no notice whatever of it should 
have been taken by the Evangelist. Yet none is taken. I therefore place the 
Tabernacles before the time when Jesus began to make his public procla- 
mation as the Messiah, i Repent ! for the kingdom of heaven is at hand.' 

This position of the Tabernacles is still further required by the words of our 
Lord's kinsmen in John vii. 3, 4 — * Now the Jews' feast of tabernacles was 
at hand : his brethren therefore said unto him, Depart hence, and go into 
Judea, that thy disciples also may see the works that thou doest ; for there is 
no man that doeth any thing in secret, and he himself seeketh to be known 
openly : if thou do these things, show thyself to the world'. I have already 
shown (p. xxxvii) how inconsistent this fact is with the supposition, that the 
Tabernacles occurred after the Miracle of the Five Thousand, and the sub- 
sequent occurrences in Galilee ; and I now state that it is, in my judgment, 
alike inconsistent with the supposition, that they occurred after that astonish- 
ing series of miracles which were wrought after the Imprisonment of John, 
and were attended with the utmost publicity. In Christ's first progress 
through Galilee, after that event, ' there followed him (Matt. iv. 25) great 
multitudes of people from Galilee and Decapolis and Jerusalem and Judea 
and the Country beyond the Jordan' ; and there is no indication of any 
interval in this succession of mighty works, from the time of its commence- 
ment to the Mission of the Twelve. — I place, therefore, the Feast of Taber- 
nacles before its commencement : and when it is considered that this great 
Festival took place at the conclusion of the husbandman's autumnal labours ; 



CXV111 ON THE SUCCESSION OP EVENTS RECORDED IN THE GOSPELS. 

that it was at the commencement of a season, settled as to weather, and 
moderate as to temperature ; and, further, that some of the ceremonies of the 
Festival itself had a special reference to the Messiah, and that our Lord, by 
his discourses and miracles during it, must have awakened the attention and 
raised the expectations of the tens and hundreds of thousands who had then 
come to Jerusalem from all parts of Palestine ; — it must be admitted that this 
was a suitable period for our Lord to begin his Public Ministry in Galilee, 
and that these circumstances well accord with the fact that, as soon as he 
began, great multitudes at once flocked around him. 

The first three Evangelists supply us with information respecting the com- 
mencement of our Lord's Ministry, in their records of his Baptism, and his 
subsequent abode in the Desert, From his return to the Baptist, till after 
the Pentecost, we have a full and distinct record in the Gospel of John. On 
the interval of comparative retirement between that Festival and the Feast of 
Tabernacles, observations will be offered to the reader in the Outline View 
which constitutes the second portion of this Dissertation. 

I now proceed to the only essential objection I am acquainted with, against 
my view of the succession of events in our Lord's Ministry ; viz. that the 
record of the Walk through the Corn-fields stands, in St. Matthew's Gospel 
(ch. xii. 1 — 18), after the Mission of the Twelve, and before the Miracle of 
the Five Thousand. Various changes might be admitted in the details of my 
Arrangement, without affecting its leading outlines ; but if it could be 
established that the Apostle placed that record where it now stands in his 
Gospel, for the purpose of deciding the chronological order of the occur- 
rences which he has himself related, then must some great and essential 
change take place in those leading outlines : for, since the wheat is reaped 
in Palestine soon after the Pentecost, most if not all of the events preceding 
the occurrence referred to, must have taken place before that Festival. If 
so, we must either, with Dr. Priestley, consider all that had so far succeeded 
the Imprisonment of the Baptist, as occurring between the First Passover and 
the Pentecost ; * or, according to the Tripaschal System, consider them as 
occurring before a Passover preceding that of the Crucifixion. 

In reference to this difficulty I observe, 

1. That though St. Matthew, from the natural tendencies of an accurate 

* Dr. Priestley transposes the vith chapter of John, so as to stand before the vth ; 
and places the Public Preaching of Christ in Galilee, so far as to include his Discourse 
after the Miracle of the Five Thousand, between the First Passover and the succeeding 
Pentecost. He also considers our Lord's Final Departure from Galilee after his Trans- 
liguration, as taking place before the Feast of Tabernacles. These statements will give 
the reader a sufficient general idea of his arrangement. 



OBJECTION FROM THE WALK THROUGH THE CORN-FIELDS. CX1X 

eye-witness, strengthened, in his case, by the habits of method which his 
employments must have required, may reasonably be regarded as having 
adhered to the order of time in recording the occurrences at which he was 
present, these causes would not have equal influence in relation to those at 
which he was not present. Now the fact is recorded in the portion of his 
Gospel which belongs to the absence of the Twelve on their ministry ; and 
which, more than any other, consists of records derived from other witnesses, 
and possessed by one or both of the other two Evangelists. See p. xliii. 
This portion, more than any other part of his Gospel, might, therefore, have 
been expected to be of a miscellaneous nature ; — the Apostle's main objects, 
however, being steadily kept in view, viz. to record the instructions of Christ 
and the proofs of his authority, and to show the character of that malignant 
opposition, the effects of which were now about to bring the predicted ruin 
on his unhappy country. These objects, it is almost needless to say, are 
distinctly observable in this portion of the Gospel. 

2. I readily admit, however, that some reason may justly be required from 
me, why this Evangelist should place the record in question, where, on my 
Arrangement, the occurrence could not have happened. My answer is, 
because, in the record which he had of this occurrence, it was connected 
with the next related transaction, the Cure of the Man with the Withered 
Hand, which took place at this period ; and, finding it thus connected, he 
gave it that place which was decided by the time of the miracle, and which 
perfectly suited the subject of that portion of his Gospel.* That it was thus con- 
nected in the record which he had of it, is obvious, because it is so both in the 
Gospel of Mark (ch. iii.) and in that of Luke (ch. vi.), of whom, like Matthew, 
neither was an eye-witness. There is no case, I think, where it is more clear 
that each of the first three Evangelists possessed a document common to all 
of them : the facts must have been retraced by some eye-witness, and been 
recorded by him or some other disciple, as specimens of the unreasonable 
captiousness of the Pharisees. But there is this remarkable circumstance in 
addition. In the Greek translation of St. Matthew's Gospel, the two facts 
are so closely connected (ch, xii. 6), that I do not know how any one could 



* The connection of subject and thought is so close that, even in a chronological 
arrangement like the present, it is doubtful whether the record respecting the corn-fields 
(p. 32) might not have been best placed immediately before that of the miracle 
(p. 107) ; just as the first two Evangelists have placed the Anointing at Bethany just 
before the treacherous offer of Judas (p. 224), when, in point of time, it should be 
placed, as St. John places it (p. 191), on the day our Lord arrived at Bethany. Every 
reader of St. Matthew's Gospel who attends to such subjects, must perceive that his 
mode of composition is not only succinct but methodical ; but method may respect 
place, or subject, as well as time. 



CXX ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

conjecture that they did not occur on the same sabbath. In St. Mark's 
Gospel there is nothing (ch. iii. 1) which requires such connection. In St. 
Luke's (ch. vi. 6), it is expressly stated that the miracle was wrought ' on 
another sabbath' ; and (ver. 1) that the occurrences in the corn-fields took 
place ' on the second-first sabbath.'* It of course follows, that what appears 
at first sight, judging from Matthew's Gospel alone, to be the chronological 
connection, cannot be the real one. I believe it exists merely because 
it existed in the document from which he here derived his narration. 

3. From the close connection between the remainder of the xiith and the 
xiiith chapter, and the record respecting the man with the withered hand, it 
seems clear, that this miracle occurred not long before the general return 
of the Apostles ; at any rate, during the absence of the Apostles. Now if 
Matthew found connected with this record an occurrence agreeing with it in 
its general character, and illustrative of his immediate object, he had either 
(1) to omit it altogether; or (2) to insert it in its chronological position, 
before the Imprisonment of the Baptist ; or (3) to assign, as Luke has done, 
the date at which it occurred ; or (4) to introduce it, which he has done, in 
that connection in which he found it, without any explanation. For the first, 
there was obviously no reason : the fact was a simple and unique specimen of 
the bitter spirit of the enemies of Christ ; and it led to declarations which 
were no where else made. The second was out of the question ; for the 



* The following may serve as some explanation of this diversity between Matthew 
and Luke. — Since Luke has taken no notice of any Festival between the commencement 
of our Lord's Public Preaching in Galilee and his going to the Last Passover, I infer 
that he regarded the circumstances attending that Public Preaching as occurring after 
the Tabernacles, the last of the great Festivals. Now since the Walk through the 
Corn-fields must have taken place soon after the Pentecost, — attentive as this Evangelist 
obviously was to chronological notices when he could ascertain them, — I conjecture 
that the manifest dissociation in point of time between the events connected in his 
document, and in subject also, led him to search more strictly into the actual fact; and 
that lie thus discovered that the two circumstances did not occur on the same sabbath, 
and that the first -recorded occurred on the second-first sabbath, by which I understand 
him to mean (p. 32) the second of those sabbaths which occurred first after the great 
national Festivals, viz. after the Pentecost. — As to the connection in time, which 
appears in St. Matthew's Gospel, between the two occurrences— since we are certain, 
from St. Luke's definite statement, that they took place on different sabbaths, we cannot 
of course be guided by it in a chronological arrangement: but, if it really existed in 
the Hebrew Gospel, we may, not unreasonably, conjecture that the facts were originally 
recorded separately, and that some one, not personal!}' acquainted with them, put them 
together, on account of their subject, connecting them together, as we now find them, 
on the supposition that they occurred on the same day. In such supposition there 
was nothing unreasonable, when the miracle is taken detached from the general 
history. 



OBJECTION FROM THE WALK THROUGH THE CORN-FIELDS. CXXl 

Evangelist has given no account of the interval succeeding the Temptation, 
before the Imprisonment of the Baptist ; and to introduce that one fact, 
merely for the sake of chronological nicety, would have been useless in itself, 
and would have destroyed that connection of subject which is maintained by 
its present position. To this position the Evangelist would adhere, as a 
matter of course ; yet, thirdly, he might have assigned a date. If he had 
given dates elsewhere, it might have been a formidable objection that he has 
not here : but from the Baptism of Christ to the beginning of the Last Pass- 
over, his Gospel does not give one date from which it could be known in 
what year, or at what period of the year, any event occurred that he has 
recorded. Nothing could be more inartificial than his general system ; and 
nothing was better suited to his great purpose, and to the obvious character 
of his own mind, than the course which he has pursued in the present case. 

If there were not the reason which is presented by the second Observation, 
for believing that Matthew found the two facts associated in the record which 
he employed, 1 might have supposed that he connected the first with the second 
for some such reason as that for which he has (ch. xxvi, 6 — 14) connected the 
Supper at Bethany with Judas's making an agreement with the Priests ; but 
the present difficulty would have been greatly increased, if Matthew had 
himself so connected them as we find them. 

It would have removed the present difficulty, if he had, like Luke, assigned 
the date ; but then we should have had another difficulty, in my judgment 
much greater than the present— viz. on the one hand, the inconsistency of this 
with the general system of his Gospel ; or, on the other, the great deficiency 
of dates in his Gospel, when he not only could have assigned them, but, 
since he thought this needful in one case, might reasonably have been ex- 
pected to give such chronological information in others. But for the solemnly 
awakening purpose of his Gospel, it was of no consequence — writing as he 
did thirty years after the transactions which he records, and when he saw 
the days of calamity approaching — whether an event occurred in the spring 
or in the autumn. It would be of no consequence to us, if we had only his 
Gospel. — -At any rate, we can say, with confidence, that he has nowhere 
declared that all the events which he has recorded are arranged in the order 
of time : — what reason there is to believe that they generally are,, has been 
already sufficiently stated. 

If the considerations which I have now advanced respecting this difficulty 
attending my Arrangement, do not satisfy the reader's mind as they do my 
own — and 1 must repeat that it is the only one of moment which I am ac- 
quainted with — then I have to refer to those which attend the supposition 
that the record respecting the Corn-field is really placed in St. Matthew's 
Gospel in chronological order. 

q 



CXXll ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

First — If to escape this difficulty we are disposed to adopt the Tripaschal 
System, — the Quadripaschal is out of the question, — may I not justly say, 
after the statements made in the vth section of the First Dissertation, (see 
especially p. xxxv — xxxviii), that we must involve ourselves in difficulties 
incomparably greater ? 

Secondly — If we abide by the Bipaschal System, and at the same time 
admit, what I regard as established, that the Miracle of the Five Thousand 
occurred not long before the Crucifixion, then we have to suppose that the 
transactions in the xiith chapter of Matthew, and all those preceding, oc- 
curred before the wheat-harvest, which ended before June, while those in the 
xivth and following chapters occurred in the spring of the following year ; 
and that St. Matthew's record of the intervening period is confined to the 
xiiith chapter : though, in that long interval, must have occurred the Feast 
of Tabernacles, with the remarkable circumstances connected with it, together 
with those at and following the Feast of Dedication, including the Resur- 
rection of Lazarus, — all recorded by St. John, and none by St. Matthew. 
Other difficulties might be stated, but these appear conclusive. 

Thirdly — If for this difficulty, while we retain the Bipaschal System, we 
adopt Dr. Priestley's view of the succession of events, (see the note in p. cxviii), 
then we involve ourselves in the following difficulties. (1) We must give up 
every ancient testimony respecting the text in John vi. 4. (2) We must 
place the vith chapter before the vth.* (3) We must suppose that though 
all the great events at or near the Pentecost, Tabernacles, and Dedication, 
(which are recorded by John in the vth chapter, and in the viith chapter and 
the four following,) occurred during the period which St. Matthew narrates ; 
yet that this Apostle, who must have then accompanied his Lord to the 
Pentecost and the Tabernacles at least, not only omits all mention of them, 

* As to iraaxa in John vi. 4 was to be given up, without any testimony against it, 
it would have been better for the system of arrangement which required this omission, 
to have given up the whole verse. In that case, the vith chapter might have come in its 
natural order. This would have been a great improvement ; and would have lessened 
some of the objections which appear to me, independently of those from the received 
text, to overwhelm Dr. Priestley's hypothesis. In that case, the Mission of the Twelve 
might have been placed before the Pentecost, and the occurrence in the Corn-field after 
that Festival. There would still have been several serious objections ; but this arrange- 
ment would have diminished or prevented others. 

On the Arrangement of the Gospel records, I decidedly differ from one whose memory 
I venerate, and whose services to the cause of Christianity in general, as well as to that 
form of it which I deem the truth as it is in Jesus, were incalculably great. That the 
reader may know that this difference neither lessens my general appreciation of his 
character and talents, nor arises from a low estimate of his ability for scriptural 
research, I refer him to rny Reply to Archbishop Magee, eh. vi. 



OBJECTION PROM THE WALK THROUGH THE CORN-FIELDS. CXX111 

but does not gi\e any direct intimation, or other means of knowing, that our 
Lord attended them. And the same respecting the Gospels of Mark and 
Luke. (4) Though, on this supposition, the great series of miracles and in- 
structions in Galilee, which preceded the Transfiguration, took place before 
the Feast of Tabernacles, yet, during the last six or seven months of our Lord's 
Ministry, no effort was made to continue the influence of them ; since, on 
this arrangement of events, our Lord finally left Galilee before the Feast of 
Tabernacles. (5) From the Gospels of Matthew and Mark, it appears that, 
from the time when Herod returned to Galilee after the death of the Baptist, 
and sought to see Jesus, our Lord was continually in the more remote parts 
of Galilee, or in Philip's dominions, 'till near the Last Passover : but, on Dr. 
Priestley's arrangement, we must admit that Herod's inquiry was made ten 
months before the Passover, and yet that our Lord was afterwards openly at 
the Feast of Tabernacles, and that for a long period he sojourned, tranquilly 
and publicly, in the southern part of Herod's dominion, between his two 
courts, which were at Tiberias and Machasrus. (6) Notwithstanding the charac- 
teristics of the Discourse in the Synagogue at Capernaum (p. xxxviii), we are 
required to place it ten months before the Crucifixion. (7) Notwithstanding 
the remarkable expressions of St. Luke (p. lii), in relation to the Transfigu- 
ration and our Lord's leaving Galilee for his departure from the world, we 
are required to place those events before the Feast of Tabernacles, when half 
of his Ministry still remained : indeed Dr. Priesiley places it in the middle 
of July, and the Crucifixion on the 18th of the March following. (8) After 
the grand series of miracles, beginning with the commencement of our Lord's 
Public Preaching in Galilee, and ending with his final departure from 
that country, during which, multitudes from Jerusalem and Judaea attended 
him, and Scribes went down from Jerusalem to observe him, we have to 
suppose that the kinsmen of Christ could speak of his doing things in secret- — 
though it w r as in the most populous part of Palestine, and only from sixty to 
a hundred miles from Jerusalem. (9) This series of miracles, including even 
the Transfiguration, having occurred within four months after the First 
Passover, the remaining eight months before our Lord w^ent up to Jerusalem 
to his Crucifixion, are left without the record of any signal and striking- 
miracles, excepting those single ones, the cure of the Blind Man after the 
Tabernacles, and the resurrection of Lazarus after the Feast of Dedication. 
Even while I followed Dr. Priestley's arrangement, this appeared to me a 
very serious objection to it. 

The supposition which I make is, that St. Matthew possessed a document 
containing the record of two transactions at neither of which he was present ;— - 
the second respecting an important occurrence which led on to others alike 
important ; the first, a short narrative, probably connected with the other by 



CXX1V ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

locality and by the personal knowledge of the first recorder, at any rate 
connected by the subject ; — and that the Evangelist placed the two narratives 
together, as he found them, in that part of his Gospel where the train of 
history required the second to be placed. 

This supposition appears to me to be attended with incalculably less 
difficulty than any one of the foregoing, and the difficulty itself to weigh 
very little against my Arrangement, in opposition to the many phenomena 
by which this is supported. — Since the time when, by the consideration of 
those phenomena, I came to the general conclusions which I still maintain — 
and this is now thirty years ago — I have earnestly, and I think faithfully, 
reviewed them more than twice that number of times ; I have sought for 
information on connected subjects wherever it appeared likely to be found ; I 
have constructed Tables, and Monotessarons, and Outline Views, upon the 
whole, or on particular parts, and thus brought the Arrangement to a strict test ; 
and several years ago, 1 prepared a regular Harmony agreeably to it, which I 
have repeatedly considered. I can now trace every part of the eventful year of 
our Saviour's Ministry, as far as we have records of it, with the sentiment 
which arises from the perception of distinctness and consistency. And to 
those who may not feel the same satisfaction, and who regard the whole as 
more the matter of conjecture than I can regard it, I would say — If, never- 
theless, this Arrangement appear to be attended with fewer difficulties than 
others are, and with more accordance with probability, adopt it, with what 
improvements you discover, — as loosely as you deem the nature and degree 
of the evidence to require, yet steadily ; and by degrees you will be able to 
fellow the great events recorded, in a regular succession, like the events of 
ordinary life, and will find the reality of all become increasingly the object 
of vivid conception and of faith. 

I have, at different times, been occupied in drawing up narratives, some 
extending over a life, others involving the guilt or innocence of individuals 
in particular circumstances, and one respecting a most eventful and crowded 
period of a few days ; and this, in the latter case especially, from a variety 
of conflicting documents, and other sources of evidence ; and I cannot but 
believe that the habits of judging, on such subjects, to which I have thus and 
otherwise been trained, have been, in this case, of peculiar aid for the 
attaining of an accordance with reality. In the leading, and indeed in all 
essential points, I have a strong conviction that I have attained that accord- 
ance. I humbly hope that this volume will aid others in the contemplation, 
and lead some to the dutiful study of the work and character of him, whom 
to know, as we may know, is to love and to revere : and 1 commend it to the 
blessing of iiim, under a sense of responsibility to whom I have pursued this, 
the most interesting labour in which I was ever engaged, and in which I have 
already had an ample reward. 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXV 

In aid of the purposes in view, and as a suitable mode of offering in- 
cidental explanations respecting the succession of events, I now proceed to 
the second portion of this Dissertation, and shall present to the reader an 

OUTLINE VIEW OF OUR LORD'S MINISTRY. 



Commencing this all-important period with the Preaching of his Fore- 
runner, we may divide the Gospel Records into Ten Parts. 

I. The Preaching of John the Baptist ; and the beginning of the Ministry 
of Christ, to his First Miracle. This commences in the Harmony, p. 13 

II. From the First Passover, inclusively, to the approach of the Feast 
of Tabernacles. — p. 23 

IH. Transactions connected with the Feast of Tabernacles. — p. 39 

IV. Christ's Public Preaching in Galilee — in the interval between the 
Feast of Tabernacles and that of Dedication — until the Mission of the 
Twelve. — p. 49 

V. Transactions of Christ after sending forth the Apostles, shortly before 
the Feast of Dedication, till all of them had collected to him after the Death 
of the Baptist. — p. 89 

VI. From the Return of the Twelve — following the Death of John the 
Baptist, and succeeded by the Miracle of the Five Thousand — to our Lord's 
Departure from Galilee. — p. 133 

VII. Our Lord's Final Journey from Galilee, through the Peraea, to his 
Arrival at Bethany shortly before the Passover. — p. 167 

VIII. From our Lord's Arrival at Bethany, till the Day on which he ate 
the Passover. — p. 191 

IX. The Last Day of the Saviour's Mortal Life. —p. 225 

X. From the Burial of our Lord in the Tomb of Joseph, to his Ascension 
into Heaven. — p. 275 

PART I. 

The Preaching of John the Baptist : and the Ministry of Christ, to his 

First Miracle. 

John, the son of Zachariah, born at Hebron, while he was dwelling in se- 
clusion in some part of the Desert of Judaea, received a commission from the 
Most High to prepare the way for the coming of the Messiah. Sect. ii. p. 14. 
St. Luke expressly states that this was in the fifteenth year of Tiberius Caesar # 
which, reckoning from the death of Augustus, began on the 19th of August, 
a. d. 29. See Appendix. We may reasonably place the commencement of 



CX^Vl ON THE SUCCESSION OP EVENTS RECORDED IN THE GOSPELS. 

the Baptist's Preaching just before the Feast of Tabernacles in that year ; and 
it is probable that he first baptized near the Ford of the Jordan above Jericho, 
where the great bulk of the people of Galilee, and of the regions east of the 
Jordan, would pass and repass the river at that period : see p. xcviii. While 
John was on the west of the Jordan, he was within the jurisdiction of the San- 
hedrim : when on the east, near Bethabara, he was in Herod's. The Tetrarch 
held his southern court at the fortress Mach&rus, north of the Arnon, and 
near the Dead Sea ; and there, as Josephus relates, he imprisoned John : this 
was, probably, before the Tabernacles in the ensuing year, a. d. 29. Near 
the end of the following February, a. d. 30, the Baptist was beheaded by 
Herod, at the request of the daughter of Herodias. 

After John had been engaged in his ministry for about five months, by 
which time the winter of Palestine was over, and the people were again 
resorting to his baptism, Jesus came to him from Nazareth, being then about 
thirty years of age ; and while he was praying, after having been baptized, 
he was ' anointed with the holy spirit and with power', in the presence of 
the people, and the voice of God proclaimed him to be * his beloved Son, in 
whom he was well pleased'. Sect. hi. p. IT. 

Immediately after his baptism, having now been specially sanctified as the 
Messiah — the Anointed — Jesus went by divine direction into the more retired 
part of the Desert (p. xevi), where he spent forty days. Sect. iv. p. 18. 
During this period, or at the close of it, our Lord experienced those trials of 
his faith and dutiful wisdom, which contributed to prepare him for the right 
employment of those high powers which were given him l beyond measure'; 
and, as theMediator of the Old Covenant was ' with theLord' (Exod. xxxiv. 28) 
during the same length of time, so we may believe that the Mediator of the 
New Covenant, on entering on his all-important work, was at this period with 
his Heavenly Father, receiving special communications as to the extent and 
execution of it. 

When this period had expired, Jesus returned to the Baptist. The day before 
he came to him, a deputation had applied to John, to ascertain the extent of 
his commission. Sect. v. p. 19. John declared that he only baptized to 
prepare the way for a person of much greater dignity than himself; and he 
subsequently bore distinct testimony to the divine appointment of Jesus as that 
person. In consequence of these declarations, several of his disciples followed 
Jesus ; and they were among those who were afterwards selected as Apostles.* 

* Nathanael is the only one of thein whose name does not appear in the catalogues 
of the Apostles (p. 81); but considering this fact, in connection with the honourable 
testimony now borne by Christ to his character, and his being mentioned again in 
John xxi. 2, many have supposed, and I think justly, that he is designated, in those 
catalogues, by the patronymic Bartholomew, i. c. Son of Tholmai. 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXV11 

Soon after these occurrences our Lord went to Cana (p. Ixxvi), the residence 
of Nathanael, and there wrought his First Miracle ; after which he went to 
Capernaum, with his mother and brethren, and his disciples ; and it does 
not appear that he ever again resided at Nazareth. Sect. vi. p. 21. 

PART II. 

From the First Passover, inclusively, to the Approach of the Feast of 

Tabernacles. 

Soon after the miracle at Cana, our Lord went up to Jerusalem to attend 
the Passover, and he there manifested his divine authority, by driving out 
the traders from the Temple, and by miracles which are not specified. 
Sect. i. p. 23. Led by these circumstances, Nicodemus came to him by 
night, and had a conference with him, which seems to have produced no 
immediate effect on the Jewish Ruler. Sect. ii. p. 24. He then went into 
the country of Judcea, near the Jordan, where he remained, for some time, 
with those who had become his disciples ; admitting others by baptism into 
the profession of belief in him. John was at this time baptizing at iEnon 
(p. xcv), and a dispute between his disciples and one of the Jews, led to his 
last-recorded testimony to the divine mission of Jesus. Sect. hi. p. 25. 
From this period we hear nothing more of the Baptist, till the announcement 
of his having been cast into prison owing to his remonstrances with the 
Tetrarch of Galilee respecting his marriage with Herodias. It appears 
probable, that after John had learnt that Jesus had, by publicly baptizing, 
fully opened his commission, and that the people were now resorting to him, 
he himself ceased from the public exercise of his ministry ; and that he con- 
tinued near the court of Herod, entering it, when he saw fit, as a prophet of 
God, and availing himself of his divine commission to warn, and afterwards 
to censure, the guilty Tetrarch. — Thus much is clear, that except at his 
baptism, and on his return from the Desert, our Lord never saw the Baptist; 
and it is obvious that he had no direct communication with him, except when 
John, from the prison in Machserus, sent the message to him, being then in 
Galilee. It was of great importance, for the influence of John's testimony 
to Jesus, that they should have no communication with each other ; that, 
though directed to the same object, their course should be quite independent ; 
and it was this, probably, which obliged our Lord to go through Samaria 
in his way to Galilee, when he left Judaea in consequence of the jealousy of 
the Pharisees. (This route is described in p. Ixxiii — lxxvi.) If he had gone 
the usual route, he would have passed near the place where John was then 
baptizing. On his way to Galilee, he had the memorable conversation with the 
Samaritan woman ; and remained at Sychar for two days. Sect. IV, p. 26. 



CXXV111 ON THE SUCCESION OF EVENTS RECORDED IN THE GOSPELS. 

He then proceeded to Cana ; and soon after his arrival there, on the appli- 
cation of one of Herod's household, he healed his son who was then lying sick 
at Capernaum, above twenty miles from the place. Sect. v. p. 28. 

Soon afterwards, he went again to Jerusalem, at the Pentecost : and 
there, after healing the infirm man at the Pool of Bethesda, he delivered a 
solemn address to the Jews, probably before the Sanhedrim, distinctly avowing 
his having been appointed by God to raise the dead and to judge all man- 
kind ; appealing to the testimony expressly given by the Father himself, to 
the truth of his claims. Sect. vi. p. 29. 

It is probable that our Lord returned immediately to Galilee, and re- 
mained there till near the Feast of Tabernacles, preaching in the synagogues, 
and employing those opportunities which the providence of God presented, 
for manifesting his divine authority, — thus preparing for that public and 
extensive announcement of the kingdom of heaven, which he began after the 
imprisonment of his forerunner. On the first sabbath after the Pentecost, 
the second great Festival, occurred that transaction, the Walk through the 
Corn-field, in which, as in a variety of other occasions, was displayed the 
petty malignity of the enemies of Christ, as well as his own wisdom and 
enlarged views of moral obligation. Sect. vn. p. 32. 

Some time after this occurrence, he went to Nazareth, where, on his 
unfolding, from the prophecy of Isaiah, the nature and extent of his com- 
mission, the malignant jealousy of some of the people in the synagogue was 
roused to attempt his destruction ; but he miraculously rescued himself from 
their rage, and again went to Capernaum, where, henceforwards, he appears 
to have statedly resided. Sect. viii. p. 33. 

The circumstances thus recorded may be regarded as giving a specimen of 
our Lord's mode of preaching in this part of his Ministry ; and it was 
calculated to direct the attention of the people to him, without leading to 
their crowding around him, and continually attending him, as they did after 
the Tabernacles, but for which this was not a fit period. We know that the 
Imprisonment of John, which indicated that his service was ended, was 
regarded by our Lord as the time when his Public Preaching in Galilee was 
to begin ; and as the comparison of St. Matthew's Gospel with St. John's 
leads to the conclusion that this was after the Tabernacles, (see p. cxvii), 
we conclude, without any opposing consideration, that the former event took 
place shortly before it.* This postponement of our Lord's most public mani- 
festation of his high powers, might have been otherwise required by the 
presence of Herod in Galilee during at least a large portion of the intervening 

* I have somewhere read that Josephus speaks of John's being imprisoned about the 
the time of the Feast of Tabernacles : but I have not found the place. 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXlX 

period ; but especially by the completing of the harvest at the commencement 
of it, by the labours of the vintage at the close, and by the intense heat of the 
weather in the middle. During June, July, and August, as is obvious from 
the accounts of travelers in Palestine, (see pp. lxxxv — Ixxxvii &c), it would 
have been most unsuitable to have drawn the people together as he did after 
the Tabernacles ; and from the considerations stated in p. cxviii, it is 
clear that no time could have been more suited than this last, for his Public 
Preaching in Galilee. 

To this, the later part of our Lord's Ministry, the narratives of Matthew and 
Mark are confined. St, Luke took here, as in other cases, a wider scope ; 
and as he does not, like the other two, make the Imprisonment of John an 
asra in the Ministry of Christ, we may reasonably conclude that he has recorded 
in his Gospel whatever facts came to his knowledge, from the time when our 
Lord returned to Galilee to take up his abode there after the Pentecost. It 
is obvious he was not acquainted with the miracles at Cana, recorded by St. 
John alone ; but (p. liv) we are at liberty to refer to this less public ex- 
ercise of his Ministry, such portions of his Gnomology as may appear best 
to suit this period : and if the Miraculous Draught of Fishes were distinct 
from the Call of Peter and his companions, as recorded by Matthew and 
Mark, we may conveniently assign that occurrence also to this interval. 
With these views, I have placed the record in this Part — viz. sect. ix. p. 34 ; 
but it is with much hesitation : yet I know not how to suppose that it could 
have occurred after the regular Call of the Four Disciples recorded by 
Matthew and Mark. If it occurred in the present period, we may suppose 
that, soon after our Lord came down to Capernaum from Nazareth, having 
preached on one of the days — viz. Monday and Friday — in which the 
synagogues were open between the sabbaths, he went to the side of the Lake, 
followed by a number of the people who ' pressed upon him to hear the word 
of God'; and that, in these circumstances, the transaction recorded by St. 
Luke occurred. 

From the nature of the record by St. Luke of our Lord's teaching his Dis- 
ciples to pray, it appears clear that we must not refer it to a period later than 
the Sermon on the Mount ; and the circumstances related forbid the sup- 
position that it belonged to that discourse. It is therefore placed in this 
Part — sect. x. p. 35. 

These are all the records which I see sufficient reason to refer to this period 
of our Lord's Ministry ; but the information afforded exclusively by St. Luke, 
ch. iv. 14 — 30, (together, perhaps, with the two following verses, though 
these peculiarly refer to the time after John's Imprisonment,) sufficiently 
indicate the manner in which the present period was occupied, and how it 
was made to prepare for the succeeding one. 

r 



CXXX ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

PART TIL 

Transactions connected with the Feast of Tabernacles. 

This part of our Lord's Ministry is recorded exclusively by the Apostle 
John ; and his account of it forms a remarkable portion of his Gospel. The 
vivid and indeed graphic narration which the Evangelist has given of the 
leading occurrences at the Tabernacles, indicates the pen of an eye-witness, 
and gives us a strong impression of the importance of them in the history of 
our Lord's conduct towards the Jews.* 

When the Feast of Tabernacles (p. xvii) was approaching, the brethren 
(or kinsmen) of Christ, ot oSeX^ol avrov, who had not yet become convinced 
of his claims, urged him to go into Judaea, and show himself publicly to 
the world. Sect. i. p. 39. This, however, our Lord may have thought 
likely, in the circumstances of the case, to lead to tumult, and perhaps afford 
a reasonable pretext for the charge of sedition against the Roman govern- 
ment ; and he expressed his purpose of not (then at least) going up to the 
Festival. f When, however, the crowds had disappeared, and he saw that 
the roads were become solitary, and that there ceased to be any fear of inter- 
rupting the progress of his doctrine, by exciting the worldly expectations of 
a misguided populace, or of involving- them in evil and in guilt, be determined 
again to try if he could save the Jews from impending ruin. He went up 
with secrecy ; and about the middle of the Festival he entered the Temple, 
and taught publicly. The Rulers sent officers to seize him ; but they were 

* In the Harmony, p. 143, I have connected ch. vii. 1, with ch. vi. This Newcome and | 
others also do. It rather best suits the view given in the First Dissertation (p. xxxiv) 
respecting that insulated portion of the Gospel ; but it is not necessary even on that 
hypothesis. 

f The common translation of John vii. 8, is " I go not up yet {ovtcio) to this feast ;" 
but the most ancient reading was ovk, not — " I go not up." The addition of yet is 
made by Archbishop Newcome ; and not yet is the force of the Syriac translation. The 
present reading probably arose from the desire of some early transcriber to obviate 
Porphyry's charge of inconstancy.— If as Kuinoel states, ovk be often employed for ovttm, 
there was no necessity for the change ; and there would be no further difficulty than the 
choice made of it by St. John : but all the instances which Schleusner gives, refer to 
past time, not as here to the future ; and I do not see how the words of Christ could be 
understood by his brethren as referring only to the ordinary time of going. I have myself 
no difficulty in believing that our Lord, for the reason mentioned above, did not at first 
deem it wise to go up to the Festival ; but that afterwards, the finger of Providence 
dir< ing him, if not some special intimation of his Heavenly Father's will, he went up. 
He may, too, have heard that John had been cast into prison ; and hence perceived that 
the time was come for his own most public service. At any rate I am quite sure that j 
' in him was no guile' j and that he was ever guided by wisdom, duty, and love. 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXXl 

confounded by the authority with which he taught, and returned with their 
commission unperformed. He still continued his public discourses ; but his 
declarations excited the rage of the Jews ; and they endeavoured to take 
away his life. Sect. ii. p. 42. He escaped, however, from them ; and, as 
he went away from the Temple, he gave sight to a man who had been born 
blind — a miracle which was investigated with the utmost strictness, by our 
Lord's bitter enemies.* After this he delivered his discourse respecting the 
Good Shepherd, which concludes St. John's account of the transactions at 
the Feast of Tabernacles. Sect. hi. p. 45. 

Having thus been openly rejected by the Jews, at three successive national 
Festivals, and knowing that the Ministry of his Forerunner was finally closed, 
our Lord returned to Galilee to proclaim the near approach of the Messiah's 
kingdom ; to commence that series of wonderful miracles, and public teach- 
ing, which we denominate his Public Preaching in Galilee ; and to make the 
necessary preparation for carrying on the great work for which he came, 
when his own Ministry on earth should be closed. 

PART IV. 

Christ's Public Preaching in Galilee — in the interval between the 
Feast of Tabernacles and that of Dedication — until the Mission 
of the Twelve, 

Immediately on returning to Galilee, our Lord called Peter, Andrew, 
James, and John, to be constant attendants on his Ministry. Sect. i. p. 49. 
On the ensuing Sabbath, he cured a demoniac in the synagogue at Caper- 
naum, healed the mother of Peter's wife, and wrought many other miracles. 
Sect. ii. p. 50. The next day, after retiring to a solitary spot to hold 
communion with God, he commenced his First Progress through Galilee^ 
— a very populous district, but not larger than Worcestershire. (See p. Ixvii.) 
During this Progress, the miracles of our Lord were peculiarly numerous and 
striking ; and the immediate effect was to draw round him a large concourse 
of those who were eagerly expecting the approach of the Messiah. Sect. hi. 
p. 52. The absence of Herod, and the other favourable circumstances which 
have been already stated, (p. cxvii), must all have contributed to promote the 
publicity of our Lord's progress ; but his inestimable Discourse at the close 
of it, could not but disappoint those who followed him from merely worldly 

* In John ix. 2, the expression ' his disciples' occurs. This may denote some of 
those who had already been recognized as such— John, and Andrew, Peter, Philip, and 
Nathanael : it by no means requires us to suppose that the Twelve had yet been . 
chosen. 



CXXXil ON THE SUCCESSION OF EVENTS RECORDED IN THE COSFLLS. 

motives ; and must somewhat embarrass even those of the better disposed, whose 
notions of the Messiah's kingdom were founded on a literal interpretation of 
the splendid predictions of their ancient prophets. Sect. iv. p. 53. The 
hill on which this Discourse was delivered, was assuredly near Capernaum. 
On descending from it, our Lord healed a leper: and, on entering into 
Capernaum, he cured the Centurion's servant. Sect. v. p. 65- 

If, as is probable, the true reading in Luke vii. 1 1, is «/ r>7 t£rjc ( s c- i)jUL£pa), 
then our Lord went the next day to Nain, a town in the southern part of 
Galilee, about twenty-five miles from Capernaum. If Luke wrote tv no £???c, 
in order, in the course of events, still, as there is no improbability in the 
present situation of the fact, our subsidiary principle (p. cxvi) would lead us 
to arrange it here. Sect. vi. p. 68. St. Mark informs us (ch. i. 45) that, 
after the cure of the leper, our Lord was for some time absent from Caper- 
naum, in the more retired parts of the country : St. Matthew is altogether 
silent on the subject. A few days after, in the evening, he crossed 
the southern part of the Lake. It was at this time that he stilled 
the storm ; and, on landing in the region of Gadara, he healed the de- 
moniacs, and caused their phrensy to take possession of the herd of swine. 
Sect. vii. p. 68. On his return to Capernaum, he found many of the 
Pharisees and Doctors of the Law assembled from various parts of Palestine ; 
and in their presence he healed a paralytic, who was let down from the roof 
into the court near the place where he was sitting. When he left the place, 
he called Matthew, then sitting at the receipt of custom, to attend upon his 
Ministry. Sect. viii. p. 73. Shortly after this, our Lord dined at Matthew's 
house, with many Publicans and others, where he conversed with some of the 
Pharisees, and with John's disciples. While there, Jairus solicited his aid 
in behalf of his daughter ; and on his way to the house, a poor woman was 
healed of her infirmity on touching his garment. After raising the daughter 
of Jairus, he returned, as it appears, to Matthew's house, where he restored 
sight to two blind men ; and, immediately after, healed a dumb demoniac. 
Sect. ix. p. 76. 

Supposing the Feast of Tabernacles to have begun a little before the middle 
of September, the events already summarily related may have occurred before 
the close of October. About that time, probably, our Lord began a Second 
Progress through Galilee ; at the commencement of which he appears to 
have chosen the Twelve, several of whom, we know, were his earliest Disciples ; 
and all of whom must have had suitable opportunity of becoming well ac- 
quainted with him and with his doctrine. Sect. x. p. 81. About a month 
after, he specially instructed them and sent them cut on their Mission, from 
near Capernaum. Sect. xi. p. 83, 



OUTLINE VIEW OP OUR LORD'S MINISTRY. CXXXlll 



PART V. 

Transactions of Christ after sending forth the Apostles, shortly before the 
Feast of Dedication, till all of them had collected to him after the 
Death of the Baptist. 

The First Passover appears to have occurred just before the vernal equinox, 
which makes the Feast of Dedication come very early. Upon the calculation 
on which the Calendar in the Appendix is founded, the last day of the 
Festival was, this year, on the 27th of November. Our Lord obviously 
made no stay in Jerusalem ; and as there was no religious obligation to attend 
this Festival, we may presume that neither the Apostles, nor other distant 
Disciples, attended it ; and that our Lord himself remained in Galilee as long- 
as he could, consistently with the purpose of being at Jerusalem during- it. 
From Nain, which was the most southerly of the towns of Galilee spoken of 
in the Gospels, to Jerusalem, going through Samaria, was a journey of nearly 
three days ; and we may suppose our Lord to have crossed the Plain of 
Esdraelon, without any of his regular attendants, on the 23d of the month. 

In this part of our Lord's Ministry, we are left much to conjecture ; and 
yet, allowing the general correctness of our arrangement, there can be little 
hesitation respecting the real course of events during the absence of the 
Twelve. After sending them forth, we learn from St. Matthew (ch. xi. 1) 
that our Lord departed to teach in their cities. Soon after the mission of the 
Apostles, two of the Disciples of the Baptist came to him, from their Master, 
to inquire whether he were the promised Messiah, or only another forerunner. 
Sect. i. p. 89. Immediately after St. Luke's record of this circumstance, we 
find his account of our Lord's visit to Simon the Pharisee, with the interesting- 
occurrence at his house ; * and for the same reasons as have been given in 
reference to the raising- of the Widow's Son at Nain, I place this visit im- 

* In p. 92, I have rendered the words of Christ, in Luke vii. 47, Wherefore I say 
unto thee, Her sins have been forgiven ; and they were many, for she hath loved much : 
but to whom little is forgiven, loveth little.' The original in the part respecting which 
there can be any doubt, is, Ov x a P LV > ^ f y w (Tot » cupetovrai ere afiapriai avrrjg ai ttoXXui 
otl t)y(nn](TE. The words ' because she hath loved much' appear to be given as an 
indication that her sins were numerous ; and to show this, and to make ' the many ' 
emphatic, T have separated al iroXXai from what precedes. If one could find authority 
in the writings of Luke, for rendering on wherefore, which Schleusner maintains that 
it signifies in several parts of the New Testament, it would be much simpler to render 
the clause ' Her many sins have been forgiven her, wherefore she loveth much.' Suppose 
the record which St. Luke possessed of this most affecting occurrence, to have been in 
Greek, then the latitude allowed to *0, the word probably employed by our Lord, may 
in this place have caused the employment of on in the inferential, instead of its usual 
causal sense. 



CXXX1V ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

mediately after the departure of John's disciples. Sect ii. p. 91. Comparing 
the situation of our Lord's reproof to the unbelieving cities in St. Luke's 
Gospel, where it follows the Mission of the Seventy, with its place in 
Matthew's, where it follows the message of the Baptist — and perceiving nothing 
inconsistent with the probable order of events — I consider the Mission of the 
Seventy as following the message of the Baptist, and occurring before the up- 
braiding of the cities. Sect. hi. p. 92. Its direction and purpose have been 
stated in the Second Dissertation, p. liv. According to the subsidiary principle 
(p. cxvi), I suppose that it was soon afterwards, that our Lord, on being accosted 
by the Jewish Doctor, delivered the parable of the Good Samaritan; and that he 
visited Martha and Mary. Sect. iv. p. 95. Lazarus and his sisters resided at 
Bethany, on the eastern side of the Mount of Olives ; and I presume that this 
visit to Bethany preceded our Lord's short visit at Jerusalem during the Feast 
or Dedication. Again the Jews sought to kill him ; but he immediately with- 
drew from their jurisdiction, and went into the Peraea, residing principally at 
Bethabara (p. xcvii) i. e. Bethany beyond the Jordan. Sect. v. p. 96. In 
that region he appears to have spent the whole of December, and the greater 
part of January ; and during his abode there, he probably delivered several 
of those Discourses and Parables which are recorded by St. Luke in his 
Gnomology, and by him alone. Sect. vi. p. 98. While there, too, the Seventy 
appear to have rejoined him, after having executed their ministry in different 
parts of the country east of the Jordan. From the record respecting the 
Resurrection of Lazarus, I conclude that some also of the Apostles rejoined 
him while in the Peraea. 

At the close of the January preceding the Crucifixion, our Lord, knowing 
that Lazarus was dead, set out again for Bethany, near Jerusalem ; and after 
having restored his friend to life, he retired, with those of his Disciples who 
had attended him, to the neighbourhood of Ephraim. Sect. vii. p 104. 
There was a town of this name in Judaea, north of Jerusalem : but as there 
was another, further north, in Samaria, out of the jurisdiction of the Jews, 
it seems most probable that it was to this place that our Lord retired. 

Our Lord's visit to Jerusalem at the Dedication, his sojourn in the Peraea, 
his return to the house of Martha, and his retirement at Ephraim, all took 
place, I conclude, between the occurrences recorded in the xith chapter of 
Matthew, and those in the xiith — the Walk through the Corn-field excepted. 
See pp. cxviii — cxxi. With the Miracle of the Withered Hand, our Lord 
began his last abode in Galilee. This miracle, which was probably wrought 
near Capernaum, excited the persecuting spirit of the Pharisees ; who now 
sought, even in Galilee, to take away his life ; and it may not unreasonably 
be supposed, that this was in part owing to the known determination of the 
Sanhedrim (p. 107) to put him to death. He then went out to the shores of 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXXV 

the Lake, accompanied and followed by great numbers of those who needed 
and received his benevolent aid. Sect. viii. p. 107. At this time he delivered 
several Discourses, which were occasioned by the hostility of the Pharisees, and 
the interference of his own Relations. Sect. ix. p. 109. He then dined at the 
house of a Pharisee, and uttered some solemn reproofs and warnings, against 
the Scribes and Pharisees. Sect. x. p. 121. The same day he delivered a re- 
markable series of Parables, beginning with that of the Sower. Sect. xi. p. 122. 
At the end of February, or the beginning of March, he went into the interior 
of Galilee, and visited Nazareth. Sect. xii. p. 130. By this time the death 
of the Baptist must have been generally known ; and, not improbably, it was 
the immediate cause of the return of those Apostles, who had not yet rejoined 
our Lord : that Matthew himself had previously rejoined him, appears not 
improbable, from his full record of Discourses and Parables in the above 
portion of his Gospel, and from the region in which these occurrences took 
place. 

PART VT. 

From the Return of the Twelve — following the Death of John the Baptist, 
and succeeded by the Miracle of the Five Thousand —to our Lord's 
Departure from Galilee, 

Herod returned to Galilee soon after he had beheaded John at Machaerus. 
Hearing of Jesus, (as it appears for the first time), he was very desirous to 
see him ; but our Lord knew the crafty cruelty of his disposition ; and, from 
this period, he spent most of his time, till his Last Journey to Jerusalem, either 
in the dominions of Philip, east of the Jordan, or in Galilee Superior, at 
a distance from Herod's court at Tiberias, and where he could easily fly beyond 
his jurisdiction. Sect. i. p. 133. 

On the return of the Apostles, the multitudes beginning to crowd around 
him, our Lord went, by water, to a desert near Bethsaida in Philip's dominions. 
See p. xcii. There he wrought that signal miracle which showed that he 
had such power at his command as would have enabled him to attain any of 
the objects of human ambition, and which excited in the minds of the people, 
the purpose of forcibly making him a king. Sect, ii, p. 135. In the suc- 
ceeding night he followed his Disciples as they were crossing the Lake, by 
walking on the sea — sect. hi. p. 137 ; and the next day delivered, in the 
synagogue at Capernamn, that remarkable Discourse which proved, to many, 
too hard a test of faithfulness. Sect. iv. p. 140. This is recorded by John 
alone; but Matthew and Mark have recorded another Discourse, (which may 
have been delivered on the same or on the subsequent day,) addressed to some 
Scribes and Pharisees from Jerusalem, to the people, and to his disciples. 



CXXXV1 ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

concerning eating with unwashen hands. Sect. v. p. 143. While he was 
on the north-western coast of the Lake, he healed many sick persons (p. 139) 
who dwelt in the Land of Gennesaret. See p. Ixxxix. 

It appears that after remaining a short time only in that district,* where 
he was but a few miles from Tiberias, he went into the region of Tyre and 
Sidon, (p. xciv), and there healed the daughter of the Syrophoenician woman. 
He then came to the eastern shore of the Lake, passing through the Decapolis, 
(p. Ixvii), in which region he cured the deaf and dumb man and wrought many 
other miracles, and also miraculously fed the Four Thousand. Sect. vi. p. 146. 
It appears not improbable (p. 147) that this was near the place where he had 
wrought the preceding miracle of the same kind. See p. xcii. From the 
neighbourhood of Julias, we may suppose that Jesus and the Apostles went 
by water to Dalmanutha, which must have been somewhere on the 
eastern side of the Lake,) where some Pharisees came forth to dispute with 
him ; and he then crossed the Lake to Magdala, f and warned the Dis- 
ciples against the doctrine of the Pharisees. From this place (p. Ixxxix) 
where Mary may have still commonly resided, he went on to Bethsaida 
(p. Ixxxvii), the native place of several of his Apostles ; and there gave sight 
to a blind man. Sect. vii. p. 149. 

Without, as it appears, making any stay in the region west of the Lake, 



* St. Mark's expression ch. vi. 56, may reasonably be considered as a general state- 
ment, rather than as having a peculiar reference to that period. Nevertheless the miracle 
which he had just wrought must have given a new impulse to the people of the 
neighbourhood. 

f When I wrote the title of Sect vii. p. 149, [ supposed, with many others, that 
Magdala was on the east of the Lake ; but I am satisfied, from the account of modern 
travelers, that it was on the west. From this fact, and especially from the correct 
position of Cana, (which from D'Anville, 1 had placed in the north-west of Lower 
Galilee,) I have derived great satisfaction, as by far better suiting the references in the 
Gospels to those towns. The position of Dalmanutha is altogether conjectural ; but the 
narrative of Mark fixes it to the east of the Lake. Some may think that Matthew's 
account (ch. xv. 39) does the same with respect to Magdala : but I understand him to 
state no more than the plain fact, that from the place where our Lord fed the Four 
Thousand, he went, by ship, to the neighbourhood of that town. When there, our Lord 
made some observations respecting the doctrine of the Pharisees and Sadducees, which 
Matthew records ; and to show the occasion of them, he states what had taken place on 
the other side of the Lake, which Mark fixes at Dalmanutha. Our Lord, therefore, as 
we thus learn, did not go direct to Magdala, but went first to Dalmanutha. It is not 
perhaps unreasonable to suppose, that he would have remained longer on that side the 
Lake, but for the intrusion of the Pharisees ; and that now seeking for privacy and 
security, he only went across to the residence of friends, to avoid his enemies, though he 
could not of course have remained so near Tiberias. Indeed he appears to have imme- 
diately gone from Magdala and Bethsaida to the north of Palestine. 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXXVU 

our Lord now set out towards Ccesarea, in Philip's dominions in the very- 
north of Palestine. In the neighbourhood of that city, (which we have no 
reason to think that he entered,) Peter, for .himself and for the other Apostles, 
expressly avowed, for the first time, the conviction that Jesus was ' the 
Messiah, the Son of the living God ;' but our Lord immediately (and thence- 
forwards repeatedly) acquainted his Apostles with his approaching suffer- 
ings, and stated the necessity of their undergoing sufferings for his sake. 
Sect. viii. p. 150. About six days afterwards, while still in the north of 
Palestine, (p. xciii), the glorious scene of the Transfiguration occurred, in the 
presence of Peter, John, and James. Sect. ix. p. 153. The next day, on 
returning to the rest of the Apostles, our Lord healed the epileptic child. 
Sect. x. p. 155. He then traveled southwards through Galilee; and on 
arriving at Capernaum, application was made to him for the half-shekel an- 
nually paid by every adult Jew for the service of the Temple. Sect. xi. p. 158. 
This contribution was collected in the last month of the Jewish year, pre- 
paratory to the Passover ; and this fact, which decides the time of our Lord's 
leaving Galilee, perfectly accords with the date assigned by John to the 
Miracle of the Five Thousand. After delivering to the Apostles some important 
admonitions on the duty of humility, of mutual aid in spiritual improvement, 
and of a forgiving disposition, Jesus left Capernaum, and set out on his 
Last Journey towards Jerusalem. Sect. xii. p. 159. 

PART VII. 

Our Lord's Final Journey front Galilee, through the Per<Ba,io his Arrival 
at Bethany shortly before the Passover. 

From Capernaum our Lord went southwards, probably passing through 
Magdala, Bethsaida, Cana, and Nain, (leaving Tiberias on the east), with 
the intention of going through Samaria, rather than through the territory of 
Herod on the east of the Jordan, While he was crossing, we may suppose, 
the Plain of Esdraelon, he sent messengers forward to prepare for his coming. 
The first town in Samaria was Ginaea (p. lxxv), and, not improbably, it was 
here that he purposed to pass the second night after his leaving Capernaum ; — 
having spent the first, we may suppose, at Cana. Some preparation was 
necessary, for he was attended by his Apostles at least ; and from Mark xv. 41 
(p. 270), we may conclude that, as he came along, he was also joined by 
Mary of Magdala, and Salome of Bethsaida, the Mother of James and 
John, as well as by Mary his own Mother, and Mary the Mother of 
James and Joses, and ' many other women'. Having been refused a re- 
ception at the Samaritan village, he went eastwards along the Plain towards 
Scythopolis (p. xcvi), thus passing through the confines of Samaria and 



CXXXV111 ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

Galilee;* and as he was in this part of his journey, he healed the Ten 
Lepers, of whom one only, a Samaritan, returned to give thanks to his 
benefactor, and to glorify God. Sect. i. p. 167. Our Lord then entered the 
PercEa, crossing the Jordan either at the bridge above Scythopolis, or at the 
ford below it (p. xcv) ; and then passed through the Persea, along the Plain 
of the Jordan, teaching as he proceeded. In this course he may have occu- 
pied two days : and besides the Discourses recorded by Matthew and Mark, 
respecting divorces, sect. ii. p. 168, we may place here the Discourses and 
Parables which St. Luke has recorded after the Miracle of the Ten Lepers, 
sect. in. p. 170; — the circumstances respecting the Children and the Young 
Ruler, sect. iv. p. 172; — the Parable of the Labourers in the Vineyard, 
sect. v. p. 175; — and the series of Discourses recorded by Luke in the xiith 
and xiiith chapters, sect. vi. p. 176. This portion of St. Luke's Gnomology, 
which probably formed a separate document, contains several occurrences 
peculiarly referable to the Final Journey through the Peraea, such as the 
crafty warning of the Pharisees (p. 182) that Herod purposed to kill him ; 
and there is nothing unreasonable in the supposition that the whole which 
is therein recorded took place at this time : but see the Notes in pp. 176 
and 182. 

The foregoing Discourses of our Lord, in the Persea, are marked by a 
peculiarly earnest tone of spiritual instruction, and by striking references to 
approaching calamities, which could not fail to impress the minds of his 
Disciples ; especially if taken in connection with the declared purposes of 
Herod, and the known intentions of the great Council of their nation : and 
when, at 'last, they crossed the Jordan (p. xcviii) and entered Judcea, and 
saw their Master going before them on the way towards Jerusalem, it is said 
(Mark x. 32) that 4 they were amazed, and, as they followed, they were 
afraid.' He then again informed the Twelve of his approaching sufferings ; 
yet, even then, the Mother of James and John came to him, apparently 
at their desire, to request for them a distinguished place in his kingdom. 
Sect. vii. p. 183. 

Jericho was nineteen miles from Jerusalem, and seven from the Ford of 
the Jordan. (See p. c). 1 presume that it was on the Saturday before his 
Crucifixion that our Lord entered it; and that he had spent the preceding 
night in the immediate neighbourhood. While passing through the city, he 
saw Zacchaeus, and went to his house, where he delivered the Parable of the 
Ten Pounds. Sect. viii. p. 185. Whether he left the house of Zacchseus 

* If, as I think probable, the district belonging to Scythopolis was not properly a 
part of Galilee, then the words in Luke xvii. 1 1 would mean, < through the country 
lying between Samaria and Galilee.' See Harm. Note * p. 168. 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXXX1X 

that evening, after sunset, or, as is more probable, on the following morning, 
on going out of the city, attended by a great multitude, he gave sight to 
blind Bartimseas and his companion. Sect. ix. p. 187.* He then pro- 
ceeded on his way towards Jerusalem. 

PART VI1T. 

From our Lord's Arrival at Bethany, till the Day on which he ate the 

Passover. 

When Jesus went to the house of Zacchaeus, many of his attendants 
would go on towards Jerusalem, and would reach Bethany, and some of 
them the city itself, long before he came to the Mount of Olives ; so that at 
Bethany preparations would have been made for him at Simon's house, and 
also great numbers of the people of Jerusalem would have heard of his 
approach sufficiently early to come out to see him and Lazarus. 

At the end of Part VIII. (p. 225), I have stated the conclusion to which I 
have come as to the time when the Passover was celebrated, in the week of the 
Crucifixion ; — viz. that the Scripturalist3 killed the lamb after sunset on the 
Thursday, and ate the Passover that evening ; but that the Traditionalists 
killed the lamb in the afternoon of the Friday, and ate it on the Friday 
evening. St. John speaks of the Passover as it was kept by the Pharisees ; 
the other Evangelists speak of it, as it was kept by the bulk of the people — 
the more distant ones especially. The necessity of the case, if no other 
reason, required that our Saviour should eat the Passover, which he did, on 
the Thursday evening : but it is clear from several passages, that St. John 
reckoned from the Passover as kept by the Pharisees. The information ho 
had obtained respecting their proceedings — suppose from Nicodemus — referred 
to their time of keeping the Passover ; and his reckoning was decided ac- 
cordingly. ' Six days before the Passover', on this calculation, brings us to 
the twenty-four hours preceding sunset on the Sunday evening : and I sup- 
pose that our Lord reached Bethany about noon on Sunday ; and that on 
tlfie evening of that day occurred the very interesting circumstance at 
the house of Simon, which seems to have led Judas to the purpose of 
betraying his Master. Sect. i. p. 191. 

On the Monday, f our Lord entered Jerusalem as the Messiah, with the 

* The diversities in the accounts of this occurrence, are fully considered in the Note 
on this Section, in p. 188. 

f The common opinion is that it was on the Sunday that our Lord went publicly to 
Jerusalem ; and the day kept in commemoration of it, is termed Palm- Sunday. This 
opinion, Mr. Greswell observes, "rests upon no better authority than prescription"; 
and I follow him in placing the procession to Jerusalem on the Monday. Sec 
Dissertations, Vol. III. p. 19. 



CXl ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

exulting acclamations of his Disciples and the multitude ; himself, however, 
not elated, but manifesting, when in sight of the city, (Luke xix. 41 — 44), 
the most affecting anticipations of its ruin through its sinful rejection of his 
claims. Sect. ii. p. 193. When arrived at the Temple, he healed many 
blind and lame persons ; and it is not improbable that, on this first day, 
occurred that solemn scene which followed the application of the Gentile 
proselytes, when ' there came a Voice from Heaven \ Sect. hi. p. 196. After 
this, without making further stay in the Temple, he withdrew with the Twelve 
to Bethany, where he passed the succeeding nights till the Thursday. 

Early on the day following his public entry — that is y on the Tuesday — he 
wrought the miracle on the Barren Fig-tree ; and on arriving at the Temple, 
with comparatively few attendants, he drove out those who were trafficking 
there. (See p. lxiv). This excited the anger of the Chief Priests and their 
adherents ; and they sought to destroy him ; but the people listened, with 
admiration, to his instructions ; and the chief men found no means of 
executing their purposes. Sect. iv. p. 198. 

On the second morning after his public entry— that is, on the Wednesday 
■ — as he was returning to Jerusalem, the Disciples observed that the Fig-tree 
had been withered from the roots. Sect. v. p. 199. The circumstances of 
the preceding day, seem to Lave aroused the various enemies of our Lord ; and 
from his entrance into the Temple, till he left it, no more to return, every 
effort was made to harass and to ensnare him. First (p. 200) a body of the 
Sanhedrim came and demanded his authority for the measures he had taken ; 
which led him to deliver several Parables fitted to show to them, and to the 
people, their guilt and their danger. Next (p. 205) a party of the Herodians, 
sent by the Pharisees with some of their own disciples, put to him the question 
respecting the Roman tribute-money. When their crafty and malicious de- 
signs had been defeated, the Sadducees came (p. 206) to propose their paradox 
concerning the resurrection, by which, probably, they had often perplexed 
their opponents, the Scribes ; some of whom, as it appears, were greatly 
pleased with our Lord's reply. Lastly (p. 207) one of the Scribes proposed 
that inquiry by which the Pharisees so much confounded the plain dictates of 
conscience — ' Which is the great commandment of the Law V and this led 
our Lord to give his sanction to the fundamental declaration of the Jewish 
Legislator. Our Lord then himself (p. 208) proposed a question to the 
Pharisees respecting the superiority of the Messiah to David — his progenitor 
by natural descent — which confounded and silenced them.* Perhaps it was 
at this interval (p. 209) that, while sitting opposite the Treasury, near the 

1 About this time he may have uttered the solemn declaration in John xii. 44—50, 
as to the authority of his words : but it may have been uttered on the first day in the 
Temple. Sec p, 197, 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXH 

entrance into the Inner Court of the Temple, the Divine Teacher uttered that 
most encouraging expression respecting the Widow's Mite. It must have 
been soon after, but probably in the Outer Court, that he delivered those 
awful denunciations of the extreme wickedness and hypocrisy of the Scribes 
and Pharisees, and of the fearful evils which were impending over them and 
his guilty nation, which Matthew alone has recorded in detail, and with 
which our Lord closed his public instructions. Sect. v. § 11, p. 209. He 
then quitted the Temple, and as he went out, predicted its utter destruction. 
Sect. v. § 12, p. 199. 

As he went back to Bethany, it is probable, our Lord delivered, on the 
Mount of Olives, in the presence of Peter and James and John and Andrew, the 
remarkable predictions respecting the destruction of the Temple, which were 
so signally fulfilled 'before that generation passed away'; and those also 
which yet remain to be fulfilled respecting the universal and final retribution; — ■ 
the former recorded, in much detail, by each of the first three Evangelists; the 
latter by St. Matthew alone. Sect. vi. p. 214, and sect. vii. p. 221, 

On the same evening, or the following day, many of the Sanhedrim 
assembled at the Palace of the High Priest, to consider how they might take 
Jesus by stratagem, in order to put him to death; and Judas, by some 
unknown means aware of the purpose of their meeting, went to them, and, 
for a small sum of money, undertook to deliver him up to them, when apart 
from the multitude. Sect. viii. p. 223. 

PART IX. 

The Last Day of the Saviour s Mortal Life — -from sunset on Thursday to 

sunset on Friday. 

It does not form a part of my present object, to enter into the detail of 
those most interesting circumstances which now occurred, in rapid succession, 
displaying the tenderness of the Man of Sorrows, in conjunction with the 
dignity of the Son of God — the strength of our Lord's private affections, with 
the most complete and devout exercises of faith and trust, and the most 
elevated devotement to the all-important and all-comprehensive purposes for 
which he came — the distress, the darkness, and the anguish, which, for the 
perfection of his own character,* and as an encouragement and example to 
his followers, in all ages, his Heavenly Father appointed for him, as well as 
those most impressive demonstrations of the Divine love and favour, which 
attended and followed his expiring agonies on the cross. These are recorded 
by the Evangelists in much detail. In some minute points, it is not easy 

* This is inferred from Hebrews ch. ii. 10. ch. v. 8, 9. 



cxlii 



ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS, 



to ascertain the precise order of occurrence ; but, in general, the course of 
events is easily followed ; and, at any rate, the vividness and distinctness of 
the records, in the separate parts, enable us to picture each scene to ourselves, 
so as to feel its reality and its impressive influence. The following sketch is 
given merely for the purpose of connecting together, in the probable order of 
occurrence, the leading facts of this eventful day. 

Late in the evening of Thursday, our Lord went to Jerusalem, with the 
Apostles, to the house of one of his followers, which tradition places on Mount 
Sion, where Peter and John had, by his directions, prepared the paschal 
supper. Sect. i. p. 227. In consequence of a dispute which had arisen 
among the Apostles as to superiority, our Lord gave them some admonitions 
on the subject; and, after the supper came, he rose from table and washed their 
feet, to teach them humility, and readiness for the mutual services of love. 
He then declared the purposes of the traitor, who immediately went out to 
carry them into effect. This might be about ten o'clock. Sect. ii. p. 228. 
After Judas had left the chamber, our Lord declared, once and again,® that 
Peter would deny him ; and also that the prophecies concerning his own suffer- 
ings were now about to be accomplished. He then proceeded to institute the 
ordinance commemorative of his death, which is so admirably calculated to 
cherish faith and love and gratitude towards him, and to impress a practical 
conviction of the purposes and obligations of the New Covenant. Sect. hi. 
p. 236. Before he rose from supper, he administered to his troubled disciples 
those consolations which he knew they would require, and which the beloved 
Apostle has recorded, so as to be the source of holy peace and comfort to the 
faithful heart, till the period when sorrow shall be for ever ended, and after that 
of holy gratitude. Sect. iv. p. 237. After rising from the paschal table, he 
delivered those impressive Discourses which John alone has recorded — sect. v. 
p. 239 ; and he then offered that prayer to the Father which he alone 
could have offered ; — indicating the most perfect consciousness of divine 
authority, and the fullest confidence in the accomplishment of the purposes 
for which he came from God ; together with earnest desires for the welfare 
of those whom he especially loved, and who had thus far continued with him 
in his trials. Sect. vi. p. 242. They then sung a hymn, according to the cus- 
tom of the paschal supper; and went forth to go to the Garden of Gethsemane. 
See p. cvi. On the way thither, he told the Apostles that they all would 
fall away from him that very night ; which led to renewed professions of 
attachment on the part of Peter, and to a third warning of his approaching 
fall. Sect. vii. p. 244. 



* This is upon the supposition that the record in Luke (p. 234) respects a warning 
(subsequent to that in John. Mr. Grcswell lias led me to the conclusion that it docs. 



OUTLINE VIEW OF OUR LORD'S MINISTRY.' CXlHi 

When they arrived at Gethsemane, probably about midnight, Jesus retired 
with Peter, James, and John, to some distance from the rest; and it was 
then that he experienced those agonizing emotions which displayed an acute 
susceptibility of suffering, attended with the most perfect trust and the 
sublimest resignation. The simple delineation of these, in the first three 
Gospels, is inimitable ; and the reference to them in Heb. v. 7 — 9, shows 
how they were dwelt upon by the first Christians. Sect. viii. p. 245. About 
an hour after midnight, Judas came, attended by the Officers of the Chief 
Priests and Rulers; and he delivered up his Master to them, after a striking- 
proof that Christ's devotement of himself to death was perfectly voluntary : and 
then all his Disciples forsook him and fled. Sect. ix. p. 247.* Our Lord 
was then taken, first to the House of Annas (p. cviii), and afterwards to the 
Palace of Caiaphas, where a few of the Sanhedrim had already collected ; 
where, afterwards, a large part of them, especially those who were the High 
Priest's partisans, assembled ; and where Peter, before the second cock-crowing, 
denied Jesus thrice. f Sect. x. p. 250. Some hours appear to have been 
occupied in endeavours to obtain witnesses for the purpose of legal con- 
demnation ; but as soon as it was day, Jesus was led, from the High Priest's 
Palace, to the Hall of the Sanhedrim, in the Inner Court of the Temple, 
where he was formally pronounced to be worthy of death ; and he was then 
led away to the Prcetorium, for the sentence of the Roman Governor. Sect. 
ix. p. 254. Before the Chief Priests had left the Temple, the wretched 
Judas, full of remorse, went to them to give back the wages of his treachery ; 
and he afterwards departed and hanged himself. Sect. xii. p. 255. 

Probably about seven in the morning, our Lord was brought before the 
Roman Governor, by whom he was soon after sent to the Palace of Herod, 
which was on Bezetha, and at no great distance from the Prsetorium ; and after 
the cruel Tetrarch had treated him with malicious derision, he sent him back to 
the Prcetorium. Impressed with the innocence of Christ, and awed probably by 
his manifest dignity, the Governor did all he could, short of the determined 
exercise of his authority, to save him from the purpose of the Jews ; but, at 
last, after our Saviour had undergone mocking and scourging, Pilate formally 
condemned him, and delivered him up to be crucified. Sect. xiii. p. 256. 
This was about nine o'clock in the morning. The preparations were speedily 
completed, and Jesus was led forth from the Prsetorium, bearing his cross ; 
but they soon met with a person who was coming from the country, and they 

* In this section, and some others, a statement is given in the Notes which are 
subjoined, of the order in which the circumstances probably occurred. 

f The order of the circumstances respecting Peter's denials, which are recorded by the 
different Evangelists, is fully considered in a Note at the end of Part IX., p. 272. 



cxliv 



ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 



compelled him to bear it after Jesus. A great number of people followed, 
and among them many women of Jerusalem, wailing and beating their breasts : 
* Weep not for me/ said the compassionate Saviour, ' but weep for yourselves 
and your children/ Two malefactors were taken to be crucified with him. 
When they came to Golgotha, a stupefying potion was offered him ; but he 
received it not. Then they crucified him, and also the malefactors, one on 
each side of him. It was at this time that Jesus said, ' Father forgive them, 
for they know not what they do/ An inscription was put over him, which 
the Chief Priests read from the walls, and wished to have altered; but 
Pilate refused. The soldiers then divided his garments among them ; and 
he was exposed to the cruel and malicious revilings of the Chief Priests and 
Rulers, as well as the scoffs of those who were passing by, and even of one of 
the persons who were crucified with him. But he was not deserted by all 
his earthly friends : his Mother and her sister, and Mary of Magdala, were 
standing by his cross, and the beloved Disciple was also with them. Jesus 
saw them, and commended his Mother to the care of this Disciple ; and the 
Disciple to the affection of his Mother. At noon, darkness spread over the 
whole land ; and it continued for three hours, till the time when the evening- 
sacrifice was offered, and the paschal lambs began to be slain. At that hour, 
Jesus uttered the words with which the twenty-second Psalm commences, — 
thus indicating not only his intense agony, but also his reliance on God for de- 
liverance; and he then spoke of that thirst which forms one of the severest 
pangs of crucifixion : this led some one who was by, to give him a momentary 
assuagement ; but as soon as he had received the vinegar, he cried, with 
a loud voice, ' It is finished ! ' He then said, ' Father, into thy hands I 
commend my spirit! ' and bowed his head, and expired. Then the veil of the 
Temple (p. cxii) was rent in twain from the top to the bottom, the earth was 
shaken, and the rocks were rent. The Roman soldiers who were attending 
the crucifixion, were impressed with awe at these circumstances, and with 
belief in his supernatural greatness ; and the multitudes who were present 
at the sight, smote their breasts and returned. Sect. xiv. p. 264. 

In order that the sabbath might not be polluted, the Jews requested that 
the legs of the persons who had been crucified should be broken, to hasten 
their death. The soldiers to whom the charge was given, found Jesus already 
dead, and did not break his legs ; but one of them pierced his side with a 
spear, and immediately blood and water came forth. If he had not been 
already dead, this wound, from the direction and effect, must have caused 
his death. Sect. xv. p. 270. 

Two of the Sanhedrim, who, with others of the Rulers, had secretly 
espoused the cause of Christ, now came forwards to perform for him the last 
marks of respect and sorrow; perhaps we may justly add, of reverence and 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXlv 

of faith. Joseph of Arimathea (p. lxx) courageously asked Pilate for the body 
of Jesus ; and he and Nicodemus took it down from the cross ; and having 
prepared it for burial, — winding round it fine linen bands, with an abundance 
of aromatic substances, — they placed it in a new and as yet unemployed 
sepulchre, which Joseph had hewn out in the rock, in a garden near the 
place of Crucifixion, to the entrance of which they rolled a large stone. 
Sect. xvi. p. 270. Mary Magdalene, and other female Disciples, observed 
the place of burial ; and then withdrew to prepare spices and ointments for a 
more complete embalment after the sabbath was ended. The feelings of that 
day, in the minds of the enemies of Christ, of his friends and disciples, and 
of the people at large, may be in some measure imagined ; and if we take 
single individuals, whose character is more or less known to us, we may find 
abundance to exercise the imagination in such a way as to increase the 
vividness of the conviction that all recorded was reality. 

PART X. 

From the Burial of our Lord in the Tomb of Joseph, to his Ascension 

into Heaven. 

On the day after the Crucifixion, (that is, on the sabbath of the Jews,) 
the Chief Priests and Pharisees, having received authority from Pontius 
Pilate, set a guard of Roman soldiers over the sepulchre, to prevent the body 
from being taken away by violence ; and they sealed the sepulchre to prevent 
the withdrawal of it by stealth. Sect. i. p. 275. But they contended with 
power, before which human power is nothing : * God raised up Jesus'. Early 
on the following morning, the first day of the week, the third day from his 
burial, our Saviour rose triumphantly from the tomb, to die no more ; and 
became the * first-fruits of them that sleep'. The disclosures of this great 
event are recorded by the several Evangelists, each giving what he had him- 
self learnt from undoubted testimony. Sect. ii. p. 276. The probable order 
of the occurrences on the morning of the Resurrection, is stated in the 
observations at the beginning of the section ; and a scheme illustrating the 
succession of the visits to the Sepulchre, is given at the end of it (p. 285) : 
to these 1 must refer the reader, as 1 have nothing to add or to correct. In 
the afternoon, our Lord presented himself to two of his Disciples on the way 
to Emmaus, and discoursed to them on the prophecies concerning himself; 
and before they had reached Jerusalem, he had appeared to Simon. 
Sect. hi. p. 286. In the evening, when the Apostles in general had 
assembled together, not improbably in the paschal chamber, he presented 
himself to them also, and gave them indubitable proof that he had arisen 
from the dead. Sect. iv. p. 289. And thus closed that great and glorious 

t 



CXlvi ON THE SUCCESSION OF EVENTS RECORDED IN THE GOSPELS. 

day, on which Jesus Christ ' was declared to be the Son of God with 
power', and on which, for all mankind, * life and immortality were brought 
to light'. 

On the first day of the following week, our Lord presented himself again 
to the Apostles generally, when Thomas was present. Sect. v. p. 290. 
After this second manifestation, the Apostles appear to have all gone imme- 
diately to Galilee ; and in that region, Jesus showed himself to Peter, John, 
Thomas, Nathanael, and two others, at the Lake, where occurred that most 
interesting scene in which the respective characters of the two former were 
so strikingly displayed. Sect. vi. p. 291. Soon after, he met the Apostles, 
on a mountain which he had before appointed ; and there gave them instruc- 
tions relative to their commission. Sect. vn. p. 293. It is not improbable 
that it was at this time that { he was seen by above five hundred Brethren at 
once' (I Cor. xv. 6), and we may conjecture that the appointed mountain 
was that central and commanding elevation near the Lake, which has been 
described in p. lxxxvi. The Eleven must afterwards have returned to 
Jerusalem, where, probably, our Lord ' was seen by James' alone, as men- 
tioned by the Apostle Paul. After having, for forty days, given them 
various opportunities of becoming infallibly certain of the reality of his 
resurrection, and of listening to his instructions respecting the kingdom of 
God, and their own duties in promoting it, he finally gave them a compre- 
hensive view of the objects of his Gospel, and directed them to wait in 
Jerusalem till they were themselves ' endued with power from on high'. He 
then led them out to that part of the Mount of Olives which adjoins Bethany ; 
and after giving them his final directions, while they were beholding him, he 
was taken from the earth and carried into heaven. Sect. viii. p. 294. 

The Apostles continued looking steadfastly towards heaven as their Lord 
ascended ; and if we try to realize the scene, we find every thing to fix the atten- 
tion, and to give a cheering resting-place to the imagination. It might have 
been enough to know, from indubitable proofs, that the Son of Man really 
entered into his glory ; but it is delightful to the eye of faith to see him, in 
gentle majesty, ascending there. Angels might have accompanied him while 
mounting towards the throne of Jehovah. Angels will attend him, when he 
sitteth on that throne to judge the world in righteousness : but it suits more 
the purposes of the glorious scene on the Mount of Olives, that there should 
be nothing to dazzle the imagination, or to divide the attention. The Apos- 
tles saw him rising from the earth, while praying for them to his God and 
Father ; ascending with tranquil dignity ; gradually lessening to their fixed 
sight ; and, before distance rendered him invisible to them, received into a 
cloud — bright we may reasonably suppose as that which overshadowed him 
on the Mount of Transfiguration — like that, too, an emblem, to the Jewish 



OUTLINE VIEW OF OUR LORD'S MINISTRY. CXlvii 

disciple, of the shechinah which rested on the ark, and which manifested 
the presence of Jehovah. 

They saw their Lord no more. They witnessed his triumphs ; they shared 
his favour ; they wrought miracles by his power ; they loved him with a love 
which stood the test of reproach and toil and suffering and death ; they 
rejoiced in him with joy unspeakable and full of glory ; and they looked for- 
wards to the time when they should again see him, and be received into his 
glory; but on earth they saw him no more. Yet they continued gazing; 
hoping, perhaps, to catch a last glimpse through the splendid veil which con- 
cealed him from their sight. To set at rest their anxious curiosity, two 
heavenly messengers stood by them, and declared to them that the same 
Jesus, whom they had seen taken from them into heaven, shall come again — 
when every eye shall see him — in like manner, visibly, and certainly, as 
they had seen him go into heaven. Then, full of veneration and exulting 
transport, the Apostles prostrated themselves on the ground, in reverential 
homage of their ascended Lord ; and speedily returning to Jerusalem with 
great joy, were continually in the Temple, praising and blessing God. 



' I SAW IN THE NIGHT VISIONS, AND, BEHOLD, ONE LIKE THE SON 
OF MAN CAME WITH THE CLOUDS OF HEAVEN, AND CAME TO THE 
ANCIENT OF DAYS, AND THEY BROUGHT HIM NEAR BEFORE HIM. 
AND THERE WAS GIVEN HIM DOMINION, AND GLORY, AND A KING- 
DOM, THAT ALL PEOPLE, NATIONS, AND LANGUAGES, SHOULD SERVE 
HIM : HIS DOMINION IS AN EVERLASTING DOMINION, WHICH SHALL 
NOT PASS AWAY, AND HIS KINGDOM THAT WHICH SHALL NOT BE 
DESTROYED.'— Dan. vii. 13, 14. 



SUMMARY YIEW 

OF THE 

DIVISION OF OUR LORD'S MINISTRY: 

For reference from the Index. 

Part I. To the First Miracle. 

II. To the Approach of the Tabernacles. 

III. Occurrences at the Tabernacles. 

IV. Public Preaching, till the Mission of the Twelve. 
V. During the Absence of the Apostles. 

VI. To our Lord's Departure from Galilee. 

VII. Last Journey, as far as Bethany. 

VI EI. To the Day before the Crucifixion. 

IX. Last Day of the Saviour's Mortal Life. 

X. To his Ascension, 



IND EX 



MATTHEW 



Chap. 
i. 


Ver. 
1—17 


Part Sect. 
Intr. 6 


Page 
5 


Chap, 
xiv. 


Ver. 
13—21 


Part i 
VI. 


Sect. 
2 


Page 
135 




18—25 


— 


7 


7 




22—36 


— 


3 


138 


ii. 


1—23 


— 


10 


10 


XV. 


1—20 


— 


5 


143 


iii. 


1—12 


I. 


2 


14 




21—38 


— 


6 


146 




13—17 


— 


3 


17 




39 


— 


7 


149 


iv. 


1—11 


— 


4 


18 


xvi. 


1—12 


— 


— 


149 




12—22 


IV. 


1 


49 




13—28 


— 


8 


150 




23—25 


— 


3 


52 


xvii. 


1—13 


— 


9 


153 


v. 


1—48 


— 


4 


53 




14—21 


— 


10 


156 


vi. 


1—34 


— 


— 


58 




22—27 


— 


11 


158 


vii. 


1—29 


— 


— 


61 


xviii. 


1—35 


— 


12 


159 


viii. 


1—13 


— 


5 


65 


xix. 


1 


— 


— 


165 




14—17 


— 


2 


51 




1—12 


VII. 


2 


168 




18—34 


— . 


7 


68 




13—30 


— 


4 


172 


ix. 


1— 9 





8 


73 


XX. 


1—16 


— 


5 


175 




10—34 


— 


9 


76 




17—28 


— 


7 


183 




35—38 


— 


10 


82 




29—34 


— 


9 


187 


X. 


1 


— 


11 


83 


xxi. 


1—11 


VIII. 


2 


193 




2— 4 


— 


10 


81 




12—13 


— 


4 


198 




5—42 


— 


11 


83 




14—17 


— 


2 


195 


xi. 


1 


— 


— 


87 




18—19 


— 


4 


198 




2—19 


V. 


1 


89 




20—46 


— 


5 


199 




20—30 


— 


3 


92 


xxii. 


1—46 


__ 


— 


203 


xii. 


1— 8 


II. 


7 


32 


xxiii. 


1—39 


— 


— 


209 




9—21 


V. 


8 


107 


xxiv. 


1— 2 


— 


— 


214 




22—50 


— 


9 


110 




3—51 


_ 


6 


214 


xiii,. 


1—52 


— 


11 


122 


XXV. 


1—46 


— 


7 


221 




53—58 


— . 


12 


130 


xxvi. 


1— 5 


— 


8 


223 


xir, 


1— 2 


VI, 


1 


133 




6—13 


— . 


1 


191 



MATTHEW continued. 



Chap. Ver. 
xxvi. 14 — 16 


Part 
VIII. 


Sect. 
8 


Page 
224 


17—19 


IX. 


1 


227 


20—25 


— 


2 


228 


26—29 


— 


3 


236 


30—35 


— 


7 


244 


36—46 


— 


8 


245 


47—56 


— 


9 


247 


57—75 


— 


10 


250 



Chap. 



Ver. 


Part 


Sect. 


Page 


1— 2 


IX. 


11 


254 


3—10 


— 


12 


255 


11—31 


— 


13 


257 


32—56 


— 


14 


264 


57—61 


— 


10 


270 


62—66 


X. 


1 


275 


1—15 


— 


2 


277 


16—20 


— 


7 


293 



MARK 



1— 8 


I. 


2 


14 


9—11 


— 


3 


17 


12—13 


— 


4 


18 


14—20 


IV. 


1 


49 


21—34 


— 


2 


50 


35—39 


— 


3 


52 


40—45 


— 


5 


65 


1—14 


— 


8 


73 


15—22 


— 


9 


76 


23—28 


II. 


7 


32 


1—12 


V. 


8 


107 


13—19 


IV. 


10 


81 


19—35 


V. 


9 


109 


1—34 


— 


11 


122 


35—41 


IV. 


7 


68 


1—21 


— 


— 


70 


22—43 


— 


9 


77 


1— 6 


V. 


12 


130 


6 


IV. 


10 


82 


7—13 


— 


11 


83 


14—30 


VI. 


1 


133 


31—44 


— 


2 


135 


45—56 


— 


3 


138 


1—23 


— 


5 


143 


24—37 


— 


6 


146 


1— 9 


— 


— 


148 


9—26 


— 


7 


149 


27—38 


— 


8 


150 


1 


— 


— 


153 


2—13 


— 


9 


153 


14—29 


— 


10 


155 



ix. 


30—33 


— 


11 


158 




33—50 


VI, 


12 


159 


x. 


1—12 


VII. 


2 


168 




13—31 


— 


4 


172 




32—45 


— 


7 


183 




46—52 


— 


9 


187 


xi. 


1—11 


VIII. 


2 


193 




12—19 


— 


4 


198 




20—33 


— 


6 


199 


xii. 


1—44 


— 


— 


202 


xiii. 


1— 2 


— 


— 


214 




3—37 


— 


6 


214 


xiv. 


1— 2 


— 


8 


224 




3— 9 


— 


1 


191 




10—11 


— 


8 


224 




12—16 


IX. 


1 


227 




17—21 


— 


2 


228 




22—25 


— 


3 


236 




26—31 


— 


7 


244 




32—42 


— 


8 


245 




43—52 


— 


9 


247 




53—72 


— 


10 


250 


XT. 


1 


— 


11 


254 




2—20 


— 


13 


257 




21—41 


— 


14 


264 




42—47 


— 


16 


270 


xvi. 


1—11 


X. 


2 


277 




12—13 


— 


3 


286 




14 


— 


4 


289 




15—18 


— 


7 


294 




19-20 


— 


8 


295 



LUKE 



Chap. 


Ver. 


Part . 


Sect. 


Page 


Chap. 


Ver. 


Part , 


sect. 


Page 


i. 


1— 4 


Intr. 


1 


1 


X. 


25—42 


V. 


4 


95 




5—25 


— 


2 


1 


xi. 


1—13 


II. 


10 


35 




26—38 


— 


3 


3 




14—28 


V. 


9 


110 




39—56 


— 


4 


3 




37—54 


— 


10 


121 




57—80 


— 


5 


4 


xii. 


1—59 


VII. 


6 


176 


ii. 


1—21 


— 


8 


7 


xiii. 


1—35 


— 


— 


180 




22—40 


— 


9 


8 


xiv. 


1—35 


V. 


6 


98 




41—52 


— 


11 


11 


XV. 


1—32 


— 


— 


100 


iii. 


1—20 


I. 


2 


14 


xvi. 


1—31 


— 


— 


102 




21—23 


— 


3 


17 


xvii. 


1—10 


VI. 


12 


160 




23—38 


Intr. 


6 


5 




11—19 


VII. 


1 


168 


iv. 


1-13 


I. 


4 


18 




20—37 


— 


3 


170 




14—15 


II. 


7 


32 


xviii. 


1—14 


— 


— 


170 




16—30 


— 


8 


33 




15—30 


— 


4 


172 




31—41 


IV. 


2 


50 




31—34 


— 


7 


183 




42—44 


— 


3 


52 




35—43 


— 


9 


187 


v. 


1—11 


II. 


9 


34 


xix. 


1—28 


— 


8 


185 




12—16 


IV. 


5 


65 




29—44 


VIII. 


2 


193 




17—28 


— 


8 


73 




45—48 


— 


4 


198 




29—39 


— 


9 


76 


XX. 


1—44 


— 


5 


200 


vi. 


1— 5 


II. 


7 


32 




45—47 


— 


— 


209 




6—11 


V. 


8 


107 


xxi. 


1— 4 


— 


— 


209 




12—19 


IV. 


10 


81 




5— 6 


— 


— 


214 




20—49 


— 


4 


53 




7—36 


— 


6 


214 


vii. 


1—10 


— 


5 


65 




37—38 


— 


8 


224 




11—17 


— 


6 


68 


xxii. 


1— 6 


— 


— 


224 




18—35 


V. 


1 


89 




7—13 


IX. 


1 


227 




36—50 


— 


2 


91 




14—16 


— 


2 


228 


viii. 


1— 3 


IV. 


10 


82 




17—20 


— 


3 


236 




4—18 


V. 


11 


122 




21—38 


— 


2 


232 




19—21 


— 


9 


120 




39 


— 


7 


244 




22—40 


IV. 


7 


68 




40—46 


— 


8 


245 




41—56 


— 


9 


77 




47—53 


— 


9 


247 


ix. 


1— 6 


— 


11 


83 




54—65 


— 


10 


250 




7—10 


VI. 


1 


133 




66—71 


— 


11 


254 




10—17 


— 


2 


135 


xxiii. 


1 


— 


— 


255 




18—27 


_ 


8 


150 




2—25 


— 


13 


257 




28—36 


— 


9 


153 




26—49 


— 


14 


264 




37—43 


— 


10 


155 




50—56 


— 


16 


270 




43—45 


— 


11 


158 


xxiv. 


1—12 


X. 


2 


280 




46—50 


— 


12 


159 




13—35 


— 


3 


286 




51—56 


VII. 


1 


167 




36—43 


— 


4 


289 




57—62 


IV. 


7 


69 




44—53 


— 


8 


294 


X. 


1—24 


V. 


3 


92 













JOHN 



Chap. 


Ver. 


Part , 


Sect. 


Page 


Chap. 


Ver. 


Part 


Sect. 


Page 


i. 


1—18 


I. 


1 


13 


xi. 


54—57 


VIII. 


1 


191 




1 9— 51 


— 


5 


19. 


xii. 


1—11 


— 


— 


191 


ii. 


1—12 


— 


6 


21 




12—19 


— 


3 


193 




13—22 


IT. 


1 


23 




20—50 


— 


— 


196 




2325 


— 


2 


24 


xiii. 


1—38 


IX. 


2 


229 


iii. 


1—21 


— 


— 


24 


xiv. 


1—31 


— 


4 


237 




22-36 


— 


3 


25 


XV. 


1—27 


— 


5 


239 


iv. 


1—42 


— 


4 


26 


_xvi. 


1—33 


— 


— 


240 




43—54 


— 


5 


28 


xvii. 


1—26 


— 


6 


242 


v. 


1—47 


— 


6 


29 


xviii. 


1 


— 


7 


244 


Vi. 


1—13 


VI. 


2 


135 




2—12 


— 


9 


247 




14—21 


— 


3 


137 




13—27 


— 


10 


250 




22—71 


— 


4 


140 




28—40 


— 


13 


256 


vii. 


1 


— 


— 


143 


xix. 


1—16 


— 


— 


261 




2—53 


III. 


1 


39 




17—30 


— 


14 


264 


viii. 


1 


— 


— 


42 




31—37 


— 


15 


270 




2—59 


— 


2 


42 




38—42 


— 


16 


270 


ix. 


1—41 


— 


3 


45 


XX. 


1—18 


X. 


2 


377 


X. 


1—21 


— 


— 


47 




19—23 


— 


4 


289 




22—42 


V. 


5 


96 




24—31 


— 


5 


290 


xi. 


1—54 


— 


7 


104 


xxi. 


1—25 


— 


6 


291 



INTRODUCTION 



RECORDS OF CHRIST'S MINISTRY. 



CIRCUMSTANCES CONNECTED WITH THE BIRTH AND CHILDHOOD 
OF JOHN THE BAPTIST AND OF JESUS CHRIST. 



SECT. I. 

Lukes General Introduction to the Gospel History. 



MATT. 



MARK 



LUKE I. 
Forasmuch as many have taken in hand to set 
forth in order a declaration of those things which 
are most surely believed among us, 2 even as they 
delivered them unto us, who from the beginning- 
were eyewitnesses and ministers of the word ; 3 it 
seemed good to me also, having had perfect under- 
standing of all things from the very first, to write 
unto thee in order, most excellent Theophilus, 4 that 
thou mightest know the certainty of those things 
wherein thou hast been instructed.* 



JOHN 



SECT. II. 

Amiouncement to Zachariah of the approaching Birth of John. 



MATT. 



MARK 



LUKE I. 
5 There was in the days of Herod, the king of 
Judea, a certain priest named Zachariah, of the 
course of Abijah : and his wife was of the daughters 
of Aaron, and her name was Elisabeth. 6 And they 
were both righteous before God, walking in all the 
commandments and ordinances of the Lord blame- 
less. 7 And they had no child, because that Elisabeth 



JOHN 



On the import of St. Luke's General Introduction, see th« Preliminary Observations. 



CIRCUMSTANCES CONNECTED WITH THE BIRTH AND CHILDHOOD 



MATT. 



MARK LUKE I. 

was barren, and they both were well stricken in 
years. 

8 And it came to pass, that while he executed the 
priest's office before God in the order of his course, 
9 according to the custom of the priest's office, his 
lot was to burn incense when he went into the 
temple of the Lord. 10 And the whole multitude of 
the people were praying without at the time of 
incense. n And there appeared unto him an angel 
of the Lord, standing on the right side of the altar of 
incense. 12 And when Zachariah saw him, he was 
troubled, and fear fell upon him. 13 But the angel 
said unto him, "Fear not. Zachariah : for thy prayer 
is heard, and thy wife Elisabeth shall bear thee a 
son; and thou shalt call his name John. u And thou 
shalt have joy and gladness ; and many shall rejoice 
at his birth. 15 For he shall be great in the sight of 
the Lord, and shall drink neither wine nor strong 
drink ; and he shall be filled with the Holy Spirit, 
even from his mother's womb. 16 And many of the 
children of Israel shall he turn to the Lord their 
God. 17 And he shall go before him in the spirit 
and power of Elijah, to turn the hearts of the fathers 
to the children, and the disobedient to the wisdom 
of the just j to make ready a people prepared for 
the Lord." 18 And Zachariah said unto the angel, 
" Whereby shall I know this ? for I am an old man, 
and my wife well stricken in years." 19 And the 
angel answering said unto him, " I am Gabriel, who 
stand in the presence of God ; and am sent to speak 
unto thee, and to shew thee these glad tidings. 
20 And, behold, thou shalt be dumb, and not able to 
speak, until the day that these things shall be per- 
formed, because thou believest not my words, which 
shall be fulfilled in their season." 21 And the peo- 
ple waited for Zachariah, and wondered that he 
tarried so long in the temple. ^ And when he 
came out, he could not speak unto them : and they 
perceived that he had seen a vision in the tem- 
ple • for he beckoned unto them, and remained 
speechless. 

23 And it came to pass, that, as soon as the days 
of his ministration were accomplished, he departed 
to his own house, M And after those days his wife 
Elisabeth conceived, and hid herself five months, 
saying, ^ " Thus hath the Lord dealt with me in 
the days wherein he looked on me to take away my 
reproach among men." 



OF JOHN THE BAPTIST AND OF JESUS CHRIST. 



SECT. III. 

Announcement to Mary of the approaching Birth of Jesus. 



MATT. 



MARK 



LUKE I. 

25 Now in the sixth month the angel Gabriel was 
sent from God unto a city of Galilee, named Naza- 
reth, ^ to a virgin espoused to a man whose name 
was Joseph, of the house of David ; and the virgin's 
name was Mary. 2S And the angel came in unto 
her, and said, " Hail, highly favoured ; the Lord 
is with thee : blessed art thou among women." 
29 And she was troubled at his saying, and cast 
in her mind what manner of salutation this 
should be. 3e And the angel said unto her, " Fear 
not, Mary : for thou hast found favour with God. 

31 And, behold, thou shalt conceive in thy womb, 
and bring forth a son, and shalt call his name Jesus. 

32 He shall be great, and shall be called the Son of 
the Highest : and the Lord God shall give unto him 
the throne of his father David : 33 and he shall reign 
over the house of Jacob for ever; and of his kingdom 
there shall be no end." 34 Then said Mary unto 
the angel, " How shall this be, seeing I know not a 
man ? " 35 And the angel answered and said unto 
her, " The Holy Spirit shall come upon thee, and the 
power of the Highest shall overshadow thee : there- 
fore also that holy thing which shall be born of 
thee shall be called the Son of God.* 36 And, behold, 
thy kinswoman Elisabeth, she also hath conceived a 
son in her old age : and this is the sixth month with 
her who was called barren. 37 For with God nothing 
shall be impossible." 38 And Mary said, "Behold 
the handmaid of the Lord ; be it unto me according 
to thy word.'' And the angel departed from her. 



JOHN 



SECT. IV. 

Mary's Visit to Elizabeth, 



MATT. 



MARK 



LUKE I. 

39 Now Mary arose in those days, and went into 
the hill country with haste, into a city of Judah. 
10 And she entered into the house of Zachariah, and 
saluted Elisabeth. 41 And it came to pass, that 
when Elisabeth heard the salutation of Mary, the 
babe leaped in her womb ; and Elisabeth was filled 



JOHN 



Or, therefore also thy holy offspring shall be called the Son of God, 



CIRCUMSTANCES CONNECTED WITH THE BIRTH AND CHILDHOOD 



MATT. 



MARK 



LUKE I. 
with the Holy Spirit: 42 and she spake out with a loud 
voice, and said, " Blessed art thou among women, 
and blessed is the fruit of thy womb. 43 And whence 
is this to me, that the mother of my Lord should 
come to me } 44 For, lo, as soon as the voice of thy 
salutation sounded in mine ears, the babe leaped in 
my womb for joy. 45 And blessed is she who be- 
lieved that there will be a performance of the things 
told her from the Lord." 

46 And Mary said, " My soul doth magnify the 
Lord, 47 and my spirit hath rejoiced in God my 
Saviour ; 48 because he hath regarded the low estate 
his handmaiden. For, behold, from henceforth all 
generations shall call me blessed ; 49 because he that 
is mighty hath done to me great things ; and holy is 
his name. 50 And his mercy is on them that fear 
him, from generation to generation. 51 He hath 
shewed strength with his arm; he hath scattered 
the proud in the imagination of their hearts. 
58 He hath put down the mighty from their seats, 
and exalted them of low degree. 53 He hath filled 
the hungry with good things ; and the rich he hath 
sent empty away. 54 He hath helped his servant 
Israel, in remembrance of Ms mercy, 55 (as he spake 
to our fathers,) to Abraham and to his seed for 
ever." 

56 And Mary abode with her about three months, 
and returned to her own house. 



SECT. V. 

Birth of John the Baptist. 



MATT. 



MARK 



LUKE I. 
57 Now Elisabeth's full time came that she should 
be delivered; and she brought forth a son. 58 And 
her neighbours and her kindred heard how the Lord 
had shewed great mercy upon her ; and they rejoiced 
with her. 59 And it came to pass, that on the eighth 
day they came to circumcise the child; and they 
called him Zachariah, after the name of his father. 
60 And his mother answered and said, '•' Nay ; but he 
shall be called John." 61 And they said unto her, 
" There is no one among thy kindred that is called by 
this name." 6 ' And they made signs to his father, 
how he would have him called. 63 And he asked for 
a writing tablet, and wrote, saying, " His name is 
John." And they all wondered. 64 And his mouth 
was opened immediately, and his tongue loosed; and 



OF JOHN THE BAPTIST AND OF JESUS CHRIST. 



MATT. 



MARK 



LUKE I. 
he spake, and praised God. 65 And fear came on 
all that dwelt round about them : and all these 
sayings were noised abroad throughout all the hill 
country of Judea. 6S And all they that heard them 
laid them up in their hearts, saying, " What manner 
of child shall this be ! " And the hand of the Lord 
was with him. 

67 And his father Zachariah was filled with the 
Holy Spirit, and prophesied, saying, 68 " Blessed he 
the Lord God of Israel • for he hath visited and 
redeemed his people, 69 and hath raised up a horn 
of salvation for us in the house of his servant David ; 
70 (as he spake by the mouth of his holy prophets, 
who have been since the world began ;) 71 even 
salvation from our enemies, and from the hand of all 
that hate us ; 72 to perform the mercy promised to 
our fathers, and to remember his holy covenant ; 

73 the oath which he sware to our father Abraham, 

74 that he would grant unto us, that we, being de- 
livered out of the hand of our enemies, might serve 
him, without fear, 75 in holiness and righteousness 
before him, all our days. 76 And thou, child, shalt 
be called the prophet of the Highest: for thou 
shalt go before the face of the Lord to prepare his 
ways ; 77 in order to give knowledge of salvation 
unto his people by the remission of their sins, 
78 through the tender mercy of our God j whereby 
the day-spring from on high hath visited us, 79 to give 
light to them that sit in darkness and in the shadow 
of death, to guide our feet into the way of peace." 

80 And the child grew, and waxed strong in spirit ; 
and he was in the deserts till the day of his mani- 
festation unto Israel. 

SECT. VI. 

Genealogy of Jesus Christ * 



, JOHN 



MATT. I. 
The book of the generation 
of Jesus Christ, the son of 
David, the son of Abraham.f 
' Abraham begat Isaac ; and 
Isaac begat Jacob ; and Jacob 
begat Judah and his brethren ; 
3 and Judah begat Phares and 



MARK 



LUKE III. 

23 Jesus — being (as was sup- 
posed) the son of Joseph, the 
son of Heli, 24 the son of Matthat, 
the son of Levi, the son of Mel- 
chi, the son of Janna, the son of 
Joseph, 25 the son of Mattathiah, 
the son of Amos, the son of 



JOHN 



* In these Genealogies, the names are given as in Archbp. Newcome's Translation. 
t (Matt.) Or, Genealogy of Jesus Christ, son of David, son of Abraham. 



CIRCUMSTANCES CONNECTED WITH THE BIRTH AND CHILDHOOD 



MATT. I. 
Zara, by Tamar ; and Phares be- 
gat Hezron ; and Hezron begat 
Aram ; 4 and Aram begat Ami- 
nadab ; and Aminadab begat 
Naashon ; and Naashon begat 
Salmon ; 5 and Salmon begat 
Boaz, by Rahab ; and Boaz 
begat Obed, by Ruth ; and Obed 
begat Jesse ; 6 And Jesse begat 
David the king ; and David the 
king begat Solomon, by her that 
had been the wife of Uriah ; 7 and 
Solomon begat Rehoboam ; and 
Rehoboam begat Abjah ; and 
Abjah begat Asa; 8 and Asa 
begat Jehoshaphat; and Jeho- 
shaphat begat Jehoram ; and 
Jehoram begat Uzziah ; 9 and 
Uzziah begat Jotham ; and 
Jotham begat Ahaz ; and Ahaz 
begat Hezekiah ; 10 and He- 
zekiah begat Manasseh ; and 
Manasseh begat Amon ; and 
Amon begat Josiah ; n and 
Josiah begat Jeconiah and his 
brethren, about the time they 
were carried away to Babylon : 
12 and after they were brought 
to Babylon, Jeconiah begat 
Salathiel; and Salalhiel begat 
Zerabbabel; 13 and Zerubbabel 
begat Abiud ; and Abiud begat 
Eliakim; and Eliakim begat 
Azor; H and Azor begat Sadoc; 
and Sadoc begat Achim; and 
Achim begat Eliud ; 15 and 
Eliud begat Eleazar • and 
Eleazar begat Matthan ; and 
Matthan begat Jacob ; 16 and 
Jacob begat Joseph, the hus- 
band of Mary, of whom was 
born Jesus, who is called Christ. 
17 So all the generations from 
Abraham to David are fourteen 
generations; and from David 
until the carrying into Babylon 
are fourteen generations; and 
from the carrying away into 
Babylon unto Christ are four- 
teen generations. 



MARK 



LUKE III. 
Nahum, the son of Esli, the son 
of Nagge, 26 the son of Maath, 
the son of Mattathiah, the son 
of Semei, the sen of Joseph, the 
son of Judah, 27 the son of Jo- 
anna, the son of Rhesa, the son 
of Zerubbabel, the son of Sala- 
thiel, the son of Neri, 2S the son of 
Melchi, the son of Addi, the son 
of Cosam, the son of Elmodam, 
the son of Er, ^ the son of Jose, 
the son of Eliezer, the son of 
Jorim, the son of Matthat, the 
son of Levi, 30 the sow of Simeon, 
the son of Judah, the son of 
Joseph, the son of Jonan, the 
son of Eliakim, 31 the son of 
Melea, the son of Menan, the 
son of Mattatha, the son of Na- 
than, the son of David, 32 the son 
of Jesse, the son of Obed, the son 
of Boaz, the son of Salmon, the 
son of Naasson,* 33 the son of 
Aminadab, the son of Aram, the 
son of Hezron, the son of Phares, 
the son of Judah, 34 the son of 
Jacob, the son of Isaac, the son 
of Abraham, the son of Terah, 
the son of Nahor, 3i the son of 
Serug, the son of Reii, the son 
of Peleg, the son of Eber, the 
son of Salah, 36 the son of Cai- 
nan, the son of Arphaxad, the 
son of Shem, the son of Noah, 
the son of Lamech, 37 the son of 
Methuselah, the son of Enoch, 
the son of Jared, the son of 
Mahalaleel, the son of Cainan, 
38 the son of Enoch, the son of 
Seth, the son of Adam, the son 
of God. 



* Or, Naashon, as in Matt. i. 4. 
The Greek is the same in both cases, 
^Saaaaotv. 



OF JOHN THE BAPTIST AND OF JESUS CHRIST. 



SECT. VII. 

Announcement to Joseph of the approaching Birth of Jesus. 



MATT. I. 

18 Now the birth of Jesus Christ was on this 
wise : for when his mother Mary had been espoused 
to Joseph, before they carne together, she was found 
with child of the Holy Spirit. 19 Then Joseph her 
husband, being a just man, and not willing to make 
her a public example, was minded to put her away 
privately. 20 But while he thought on these things, 
behold, an angel of the Lord appeared unto him in a 
dream, saying, "Joseph, thou son of David, fear not 
to take unto thee Mary thy wife : for that which is 
conceived in her is of the Holy Spirit. 21 And she 
shall bring forth a son, and thou shalt call his name 
Jesus : for he shall save his people from their sins." 
22 (Now all this was done, that it might be fulfilled * 
which was spoken of the Lord by the prophet, say- 
ing, 23 ' Behold, a virgin shall be with child, and 
shall bring forth a son, and they shall call his name 
Emmanuel,' which being interpreted is, God with 
us.) 24 Then Joseph being raised from sleep did as 
the angel of the Lord had bidden him, and took 
unto him his wife : 25 and knew her not till she had 
brought forth her first-born son: and he called his 
name Jesus. 



MARK 



Is. 7; 14. 



LUKE 



JOHN 



SECT. VIII. 

Birth of Jesus f with connected Circumstances. 



MATT. 



MARK 



LUKE II. 
And it came to pass in those days, that there went 
out a decree from Cesar Augustus, that all the land 
should be enrolled. 2 (This enrolment was first 
made when Cyrenius was governor of Syria.f ) 3 And 
all went to be enrolled every one to his own city, 
4 And Joseph also went up from Galilee, out of the 
city of Nazareth, into Judea, unto the city of David, 
which is called Bethlehem ; (because he was of the 
house and lineage of David : ) 5 to be enrolled 
with Mary his espoused wife, who was with child. 
6 Now it came to pass that, while they were there, 
the days were accomplished that she should be de- 
livered. 7 And she brought forth her firstborn son, 



JOHN 



Or, so that it was fulfilled. 



t On this enrolment, see the Preliminary Observations. 



CIRCUMSTANCES CONNECTED WITH THE BIRTH AND CHILDHOOD 



MATT. 



MARK 



LUKE II. 
and wrapped him in swaddling clothes, and laid him 
in a manger ; because there was no room for them 
in the inn. 

8 And there were in the same country shepherds 
abiding in the field, keeping watch over their flock 
by night. 9 And, lo, an angel of the Lord came 
upon them, and the glory of the Lord shone round 
about them : and they were sore afraid. 10 And the 
angel said unto them, " Fear not : for, behold, I 
bring you good tidings of great joy, which shall be 
to all the people ; n - that unto you is born this day 
in the city of David a Saviour, who is Christ the 
Lord. 12 And this shall be a sign unto you ; Ye shall 
find the babe wrapped in swaddling clothes, lying in 
a manger." 13 And suddenly there was with the 
angel a multitude of the heavenly host praising God, 
and saying, u " Glory to God in the highest heavens, 
and on earth peace, good will toward men." 15 And 
it came to pass, when the angels were gone away 
from them into heaven, the shepherds said one to 
another, " Let us now go even unto Bethlehem, and 
see this thing which hath come to pass, which the 
Lord hath made known to us." 16 And they went 
with haste, and found both Mary and Joseph, and 
the babe lying in a manger. 17 And when they had 
seen it, they made known abroad the saying which 
was told them concerning this child. 18 And all 
they that heard it wondered at those things which 
were told them by the shepherds. 19 But Mary kept 
all these things, and pondered them in her heart. 
20 And the shepherds returned, glorifying and prais- 
ing God for all the things that they had heard and 
seen, as it was told unto them. 

21 And when eight days were accomplished for 
circumcising him, his name was called Jesus, the 
name given by the angel before he was conceived 
in the womb. 



SECT IX. 

Presentation of Jesus in the Temple. 



MATT. 



MARK 



LUKE II. 
22 And when the days of their purification were 
accomplished, according to the law of Moses, they 
brought him to Jerusalem, to present himto the Lord ; * 

* See Exod. xxii. 20. xxxiv. 20. Lev. xii. Numb, xviii. 15, 16. 



OF JOHN THE BAPTIST AND OF JESUS CHRIST. 



MARK 



LUKE II. 
23 (as it i6 written in the law of the Lord, 'Every 
male that openeth the womb, shall be called holy 
to the Lord ;') 24 and to offer a sacrifice according 
to that which is said in the law of the Lord, ' A pair 
of turtledoves, or two young pigeons.' 

25 And, behold, there was a man in Jerusalem 
whose name was Simeon ; and the same man was 
just and devout, waiting for the consolation of Israel : 
and the Holy Spirit was upon him. 26 And it was 
revealed unto him by the Holy Spirit, that he should 
not see death, before he had seen the Lord's Christ.* 
27 And he came by the Spirit into the temple ; and 
when the parents brought in the child Jesus, to do 
for him after the custom of the law, 28 then took he 
him up in his arms, and blessed God, and said, 
29 « Now, Lord, thou lettest thy servant depart in 
peace, according to thy word ; f 30 for mine eyes 
have seen thy salvation, 31 which thou hast pre- 
pared before the face of all people ; 32 a light to en- 
lighten the Gentiles, and the glory of thy people 
Israel." 33 And his father and mother wondered 
at those things which were spoken of him. 34 And 
Simeon blessed them, and said unto Mary his mo- 
ther, " Behold, this child is set for the fall and rising 
again of many in Israel ; and for a sign which shall 
be spoken against ; 35 (yea, a sword shall pierce 
through thy own soul also ;) that the thoughts of 
many hearts may be revealed." 

36 And there was one Anna, a prophetess, the 
daughter of Phanuel, of the tribe of Asher : she was 
of a great age, and had lived with an husband seven 
years from her virginity ; 37 and she was a widow of 
about fourscore and four years, who departed not 
from the temple, but served God with fastings and 
prayers night and day. 38 And she, coming up that 
same hour, gave thanks unto the Lord, and spake 
concerning him to all them that looked for re- 
demption in Jerusalem. J 

39 And when they had performed all things ac- 
cording to the law of the Lord, they returned into 
Galilee, to their own city Nazareth. 40 And the 
child grew, and waxed strong in spirit, filled with 
wisdom : and the grace of God was upon him. 



JOHN 



* Or, the Anointed of the Lord. 

t Or, Now, Sovereign Lord, thou art dismissing thy servant according to thy word, 



peace; for &c. 



t Here is commonly introduced the narrative in the following section — thus making Luke ii.39 correspond 
with Matt. ii. 22,~23. As the words of St. Luke imply that he was not acquainted with the record in 
Matt, ii., it appears best to leave these verses in their present situation. 



10 



CIRCUMSTANCES CONNECTED WITH THE BIRTH AND CHILDHOOD 



SECT. X. 

Visit of the Magi — Flight into Egypt — Return to Galilee. 



MATT. II. 

Now after Jesus was born in Bethlehem of Judea, 
in the days of Herod the king, behold, there came 
Magi from the east to Jerusalem, 3 saying, " Where 
is he that is born King of the Jews ? for we have 
seen his star in the east, and are come to worship 
him.* 3 When Herod the king heard these things, 
he was troubled, and all Jerusalem with him. 4 And 
when he had gathered all the chief priests and 
scribes of the people together, he inquired of them 
where the Christ should be born. 5 And they said 
unto him, " In Bethlehem of Judea : for thus it is 
written by the prophet, 6 ' And thou Bethlehem, in the 
land of Judah, art not the least among the princes of 
Judah : for out of thee shall come a Governor, who 
shall rule my people Israel.' " 7 Then Herod, when 
he had privately called the Magi, inquired of them 
exactly what time the star appeared. 8 And he sent 
them to Bethlehem, and said, " Go and search dili- 
gently for the young child ; and when ye have found 
him, bring me word again, that I also may come and 
worship him." f ■ Now when they had heard the 
king, they departed ; and, lo, the star, which they bad 
seen in the east, went before them, till it came and 
stood over the -place where the young child was. 
10 And when they saw the star, they rejoiced with 
exceeding great joy. u And when they were come 
into the house, they saw the young child with Mary 
his mother, and fell down, and worshiped him : J 
and when they had had opened their treasures, they 
presented gifts unto him, gold and frankincense and 
myrrh. 12 And having been warned in a dream that 
they should not return to Herod, they departed into 
their own country another way. 

13 And when they were departed, behold, the 
angel of the Lord appeareth to Joseph in a dream, 
saying, " Arise, and take the young child and his 
mother, and flee into Egypt, and be thou there until 
I bring thee word : for Herod is about to seek the 
young child, to destroy him." 14 Then he arose and 
took the young child and his mother by night, and 
departed into Egypt : 15 and he was there until the 
death of Herod : that it might be fulfilled § which 



MARK 



Mic. 5; 2. 



LUKE 



JOHN 



Or, to do him homage, \ Or, do hira homage. % Or, did him homage. § Or, so that it was fulfilled. 



OF JOHN THE BAPTIST AND OF JESUS CHRIST. 



11 



MATT. II. 
was spoken of the Lord by the prophet, saying, 
1 Out of Egypt have I called my son.' 

16 Then Herod, when he saw that he was deceived 
by the Magi, was exceeding wroth, and sent forth, 
and slew all the male children that were in Beth- 
lehem, and in all its borders, from two years old and 
mder, according to the time which he had exactly 
inquired of the Magi. 17 Then was fulfilled that 
which was spoken by Jeremiah the prophet, saying, 
In Ramah was a voice heard, lamentation and 
weeping and great mourning, Rachel weeping for 
ler children, and would not be comforted, because 
they are not.' 

But when Herod was dead, behold, an angel of 
the Lord appeareth in a dream to Joseph in Egypt, 
20 saying, " Arise, and take the young child and his 
mother, and go into the land of Tsrael : for they are 
dead who sought the young child's life." 21 And 
le arose, and took the young child and his mother, 
id came into the land of Israel. 22 But when he 
leard that Archelaus reigned in Judea in the room 
)f his father Herod, he was afraid to go thither : 
notwithstanding, being warned in a dream, he turned 
side into the parts of Galilee : ffl And he came and 
Iwelt in a city called Nazareth : that it might be 
fulfilled* which was spoken by the prophets, 'He 
shall be called a Nazarene. 5 



MARK 



Bos. 11; 1 



Jer. 31; 15. 



LUKE 



JOHN 



SECT. XI. 

Jesus at the Passover when Twelve Years of age. 



MATL 



MARK 



LUKE II. 

41 Now his parents went to Jerusalem every year 
at the feast of the passover. 42 And when he was 
twelve years old, they went up to Jerusalem after 
the custom of the feast. 43 And when they had 
fulfilled the days, as they returned, the child Jesus 
remained behind in Jerusalem ; and Joseph and his 
mother knew not of it. 44 But, supposing him to 
have been in the company, they went a day's 
journey; and they sought him among their kindred 
and acquaintance. 45 And when they found him 
not, they turned back again to Jerusalem, seeking 
him. 46 And it came to pass, that after three days 
they found him in the temple, sitting in the midst 



JOHN 



Or, so that it was fulfilled. 



12 



THE CHILDHOOD OF JESUS CHRIST. 



MATT. 



MARK 



LUKE II. 
of the teachers, both hearing them, and asking 
them questions. 47 And all that heard him were 
astonished at his understanding and answers. 48 And 
when his parents saw him, they were amazed: and 
his mother said unto him, " Son, why hast thou 
thus dealt with us ? behold, thy father and I have 
sought thee sorrowing." 49 And he said unto them, 
" How is it that ye sought me ? knew ye not that I 
must be in my Father's house ? " so And they 
understood not the saying which he spake unto them. 
51 And he went down with them, and came to 
Nazareth, and was subject unto them* And his 
mother kept all these things in her heart. 

52 And Jesus increased in wisdom, and in stature, 
and in favour with God and man. 



JOHN 



RECORDS OF CHRIST'S MINISTRY 



PART I. 



THE PREACHING OF JOHN THE BAPTIST : 
AND THE MINISTRY OF CHRIST, TO HIS FIRST MIRACLE. 






SECT. I.* 

General View of the Dispensation by Jesus Christ: His Power and Dignity . 



MATT, 



MARK 



LUKE 



JOHN I. 

In the beginning was the Word, and the Word 
was with God, and the Word was God. 2 The same 
was in the beginning with God. 3 All things were 
made by him ; and without him was not any thing 
made that was made. 4 In him was life ; and the 
life was the light of men. 5 And the light shineth 
in darkness ; and the darkness comprehended it not. 

6 There was a man sent from God, whose name 
was John. 7 The same came for a witness, to bear 
witness of the Light, that all men through him might 
believe. 8 He was not that Light, but was sent to 
bear witness of that Light. 9 That was the true 
Light, which lighteth every man that cometh into 
the world. 10 He was in the world, and the world 
was made by him, and the world knew him not. 
11 He came unto his own, and his own received him 
not. 12 But as many as received him, to them gave 
he power to become the sons of God, even to them that 
believe on his name : 13 which were born, not of 
blood, nor of the will of the flesh, nor of the will of 
man, but of God. u And the Word was made flesh, 
and dwelt among us, (and we beheld his glory, the 
glory as of the only begotten of the Father,) full of 



* This section is from the common version, without any alterations. 



14% 



THE PREACHING OF JOHN THE BAPTIST. 



MATT. 



MARK 



LUKE 



JOHN I. 
grace and truth. — 15 John bare witness of him, and 
cried, saying, " This was he of whom I spake, He 
that cometh after me is preferred before me : for he 
was before me." — 16 And of his fulness have all we 
received, and grace for grace. 17 For the law was 
given by Moses, but grace and truth came by Jesus 
Christ. 18 No man hath seen God at any time • the 
only begotten Son, which is in the bosom of the 
Father, he hath declared him. 



SECT. II. 

General View of the Ministry of the Baptist. 



MATT. III. 



Now in those days 
cometh John the Bap- 
tist, preaching in the 
desert of Judea, 2 and 
saying, " Repent ye : for 
the kingdom of heaven 
is at hand." 3 For this 
is he that was spoken of 
by the prophet Isaiah, 
saying, ' The voice of 
one crying in the desert, 
Prepare ye the way of 
the Lord, make his paths 
straight.' J 



MARK I. 

The beginning of 
the gospel, of jesus 
Christ, the Son of 
God. 



2 As it is written in 
Isaiah the prophet,* ' Be- 
hold, I send my messen- 
ger before thy face, who 
shall prepare thy way; 
3 (b) 'The voice of one 
crying in the desert, Pre- 
pare ye the way of the 
Lord, make his paths 
straight; ' 4 so John came 
baptizing in the desert, 
and (a) preaching the 
baptism of repentance for 
the remission of sins. 



LUKE III. 
Now in the fifteenth 
year of the government of 
Tiberius Cesar, Pontius 
Pilate being governor of 
Judea, and Herod being 
tetrarch of Galilee, and 
his brother Philip te- 
trach of Iturea and of 
the region of Trachonitis, 
and Lysanias tetrarch of 
Abilene, 2 under the high 
priest Annas and Caia- 
phas,f the word of God 
came unto John, the son 
of Zachariah, in the 
desert. 3 And he came 
into all the region about 
the Jordan, (a) preaching 
the baptism of repentance 
for the remission of sins: 
4 as it is written in the 
book of the words of 
Isaiah the prophet, say- 
ing, (b) ' The voice of 
one crying in the desert, 
Prepare ye the way of 
the Lord, make his paths 
straight. 5 Every valley I 



JOHN 



• (Mark) R. T. in the prophets. Mill thinks the original reading was, in the prophet. — The 
pasgages cited are Mai. iii. 1, and Is. xl. 3. 



1 (Luke) R. T. under the high-priests Annas and Caiaphas, uhich reading Kuinoel prefers. 



PART I.] 



THE PREACHING OF JOHN THE BAPTIST. 



#15 



MATT. III. 



(a) 4 And the same 
John had his raiment 
of camel's hair, and a 
leathern girdle about his 
loins ; and his meat was 
locusts and wild honey. 

(b) 5 Then went out 
unto him Jerusalem, and 
all Judea, and all the 
region round about the 
Jordan, 6 and were bap- 
tized by him in the Jor- 
dan, confessing their sins. 

7 But when he saw 
many of the Pharisees 
and Sadducees come to 
his baptism, he said unto 
them, " O generation of 
vipers, who hath warned 
you to flee from the wrath 
about to come ? 8 Bring 
forth therefore fruit meet 
for repentance : 9 and 
think not to say within 
yourselves, ' We have 
Abraham for our fa- 
ther : ' for I say unto 
you, that God is able of 
these stones to raise up 
children unto Abraham. 
10 And even now the ax is 
laid unto the root of the 
trees: every tree therefore 
which bringeth not forth 
good fruit is hewn down, 
and cast into the fire. 



MARK 



(5) 5 And there went 
out unto him all the land 
of Judea, and all the in- 
habitants of Jerusalem, 
and were baptized by 
him in the river Jordan, 
confessing their sins. 

(a) 6 Now John was 
clothed with camel's hair, 
and with a leathern gir- 
dle about his loins ; and 
he ate locusts and wild 
honey. 



LUKE III. 
shall be filled, and every 
mountain and hill shall 
be brought low ; and the 
crooked places shall be 
made straight, and the 
rough ways shall be made 
smooth ; 6 and all flesh 
shall see the salvation of 
God.' 



7 Then said he to the 
multitudes that came 
forth to be baptized by 
him, "O generation of 
vipers, who hath warned 
you to flee from the wrath 
about to come ? 8 Bring- 
forth therefore fruits meet 
for repentance, and be- 
gin not to say within 
yourselves, ' We have 
Abraham for our fa- 
ther : ' for I say unto 
you, that God is able of 
these stones to raise up 
children unto Abraham. 
9 And even now the ax is 
laid unto the root of the 
trees: every tree therefore 
which bringeth not forth 
good fruit is hewn down, 
and cast into the fire." 



JOHN 



N. B. In these and other pages, the letters (a) and (b) are introduced to direct to corresponding portions, 
where it doeB not appear desirable to change the order of any one. 



16 



THE PREACHING OF JOHN THE BAPTIST. 



MATT. III. 



11 I indeed baptize you 
with water unto repent- 
ance : but he that cometh 
after me is mightier than 
I, whose sandals I am 
not worthy to carry ■ he 
shall baptize you with 
the Holy Spirit, and with 
fire : 12 whose fan is in 
his hand, and he will 
thoroughly cleanse his 
threshing-floor; and he 
will gather his wheat 
into the garner, but will 
burn up the chaff with 
unquenchable fire." 



MARK 



7 And he p reached, say- 
ing, " There cometh one 
mightier than I after me, 
the fastening of whose 
sandals I am not worthy 
to stoop down and un. 
loose. 8 I indeed have 
baptized you with water : 
but he shall baptize you 
with the Holy Spirit." 



LUKE III. 

10 And the multitudes 
asked him, saying, "What 
then shall we do?" " He 
answereth and saith unto 
them, " Let him that 
hath two coats, give to 
him that hath none ; and 
let him that hath meat, 
do likewise." 

12 Then came also pub- 
licans to be baptized, and 
said unto him, " Teacher, 
whatshallwedo?" 13 And 
he said unto them, "Ex- 
act no more than that 
which is appointed for 
you." 

14 And the soldiers 
likewise demanded of 
him, saying, " And what 
shall we do?" And he 
said unto them, " Do 
violence to no man, nei- 
ther accuse any falsely ; 
and be content with your 
wages." 

15 And as the people 
were in expectation, and 
all were reasoning in 
their hearts concerning 
John, whether or not he 
were the Christ ; I6 John 
answered all, saying, " I 
indeed baptize you with 
water ; but one mightier 
than I cometh, thefasten- 
ing of whose sandals I 
am unworthy to unloose : 
he shall baptize you with 
the Holy Spirit and with 
fire : 17 whose fan is in 
his hand, and he will 
thoroughly cleanse his 
threshing-floor ; and he 
will gather the wheat 
into his garner, but will 
burn up the chaff with 
unquenchable fire." 



JOHN 



PART I.] 



TO THE FIRST MIRACLE. 



17 



MATT. 



MARK 



LUKE III. 

18 With many other 
exhortations, therefore, 
he preached glad tidings 
to the people. 

19 But Herod the te- 
trarch, being reproved by 
him concerning Herodias 
his brother Philip's wife, 
and concerning all the 
evil things which Herod 
had done, 20 added this 
also above all, that he 
shut up John in prison. 



JOHN 



SECT. III. 

The Baptism of Jesus, near Bethabara. 



MATT. III. 
13 Then cometh Jesus 
from Galilee to the Jor- 
dan unto John, to be 
baptized by him. 14 But 
John forbad him, saying, 
1 1 have need to be bap- 
tized by thee, and comest 
thou to me?" I5 But 
Jesus answering said un- 
to him, " Suffer it now : 
for thus it becometh us to 
fulfil all righteousness." 
Then he suffered him 
16 And Jesus, having 
been baptized, went up 
straightway from the 
Water : and lo, the hea- 
vens were opened unto 
' him, and he saw the 
Spirit of God descending 
like a dove, and coming 
upon him : 17 and lo, a 
a voice from heaven, 
saying, « This is my be- 
loved Son, in whom I 
am well pleased." 



MARK I. 

' And it came to pass 
in those days, that Jesus 
came from Nazareth of 
Galilee, and was baptized 
by John in the Jordan. 



10 And straightway com- 
ing up from the water, he 
saw the heavens opened? 
and the Spirit like a dove 
descending upon him : 

11 and there qame a voice 
from heaven, saying, 
" Thou art my beloved 
Son, in whom I am well 
pleased." 



LUKE III. 



21 Now it came to pass, 
while all the people were 
being baptized, that Jesus 
also havingbcenbaptized, 
and praying, the heaven 
was opened, 22 and the 
Holy Spirit descended 
upon him in a bodily ap- 
pearance like a dove, and 
a voice came from heaven, 
saying, " Thou art my 
beloved Son, in whom 
I am well pleased." 

23 And Jesus himself 
was about thirty years of 
age, when beginning his 
ministry. 



JOHN 



18 



THE MINISTRY OF CHRIST 



SECT. IV. 

The Sojourn of Christ in the Desert , near the Dead Sea : 
His Temptations* 



MATT. IV. 
Then was Jesus led 
up by the Spirit into the 
desert to be tempted by 
the devil. 



2 And having fasted forty 
days and forty nights, 
he afterward hungered. 

3 And the tempter came to 
him and said, " If thou 
art the Son of God, com- 
mand that these stones 
be made bread." 4 But 
he answered and said, 
" It is written, Man shall 
not live by bread alone, 
but by every word that 
proceedeth out of the 
mouth of God." 

5 Then the devil taketh 
him to the holy city, and 
placeth him on the wing 
of the temple, 6 and saith 
unto him, " If thou art 
the Son of God, cast thy- 
self down : for it is writ- 
ten, ' He will give his 
angels charge concerning 
thee : and in their hands 
shall they bear thee up, 
lest at any time thou 
dash thy foot against a 
stone.'" 7 Jesus said unto 
him, " Again it is writ- 
ten, ' Thou shalt not 
tempt the Lord thy God."' 



MARK I. 
12 And immediately the 
Spirit sendeth him forth 
into the desert. 13 And 
he was there in the de- 
sert forty days tempted 
by Satan : and he was 
with the wild beasts : 
and the angels ministered 
unto him. 



LUKE IV. 

And Jesus being full 
of the Holy Spirit re- 
turned from the Jordan, 
and was led by the Spirit 
into the desert, 2 for 
forty days, being tempted 
by the devil. And in 
those days he did eat 
nothing : and when they 
were ended, he afterward 
hungered. 3 And the 
devil said unto him, " If 
thou art the Son of God, 
command this stone that 
it be made bread." 4 And 
Jesus answered him, say- 
ing, " It is written, that 
'man shall not live by 
bread alone, but by every 
word of God.'" 

9 And he brought him 
to Jerusalem, and placed 
him on the wing of the 
temple, and said unto 
him, " If thou art the 
Son of God, cast thyself 
down from hence : 10 for 
it is written, ' He will give 
his angels charge con- 
cerning thee, to keep 
thee : n and in their 
hands they shall bear 
thee up, lest at any time 
thou dash thy foot against 
a stone.' " Vi And Jesus 
answering said unto him, 
" It is said, « Thou shalt 
not tempt the Lord thy 
God.' » 



* The second temptation in Matthew is the third in Luke ; and vice versa. 

t If, as some think, the second verse of St. John's Gospel refer to this period, it may be inserted here. 



PART /.] 



TO THE FIRST MIRACLE. 



19 



MATT. IV. 

8 Again, the devil 
taketh hiui to an ex- 
ceeding high mountain, 
and sheweth him all the 
kingdoms of the world, 
and the glory of them ; 
9 and saith unto him, 



" All these things will I 
give thee, if thou wilt 
fall down and worship 
me."* 10 Then saith Je- 
sus unto him, "Get thee 
hence, Satan: for it is 
written, ' Thou shalt wor- 
ship the Lord thy God, 
and him only shalt thou 
serve.'" 

11 Then the devil leav- 
eth him ; and, behold, 
angels came and minis- 
tered unto him. 



MARK 



LUKE IV. 

5 And the devil, taking 
him up to a high moun- 
tain, shewed him all the 
kingdoms of the world in 
a moment of time. 6 And 
the devil said unto him, 
" All this power will I 
give thee, and the glory 
of them : for it hath been 
delivered unto me ; and to 
whomsoever I will I give 
it. 7 If therefore thou 
wilt worship before me,* 
all shall be thine." 8 And 
Jesus answered and said 
unto him, " Get thee 
behind me, Satan: for 
it is written, ' Thou shalt 
worship the Lord thy 
God, and him only shalt 
thou serve.'" 

13 And when the devil 
had ended all the tempt- 
ation, he departed from 
him for a season. 



JOHN 



SECT. V. 

Testimony of the Baptist to a Deputation from the Sanhedrim, which came 
to him at Bethabara. The first Disciples of Jesus. 



MATT. 



MARK 



LUKE 



JOHN I. 
19 Now this is the testimony of John, when the 
Jews sent Priests and Levites from Jerusalem to ask 
him, " Who art thou ? " 20 And he confessed, and 
denied not ; but confessed, " I am not the Christ." 
21 And they asked him, "What then? Art thou 
Elijah ? " And he saith, " I am not." " Art thou 
the prophet?" And he answered, "No." 22 They 
said therefore unto him, " Who art thou ? that we may 
give an answer to them who sent us. What sayest 



Tlpomcvveu), worship, in the tempter's words, seems best rendered do homage : if so, the reply of 
Christ must be rendered, ' Thou shalt do homage to the Lord thy God, and him only shalt thou serve,' 
XarpivaeiQ. 



20 



THE MINISTRY OF CHRIST 



[PART I. 



MATT. 



MARK 



LUKE 



JOHN I. 
thou of thyself? " 23 He said, "I am 'the voice of 
one crying in the wilderness, Make straight the way 
of the Lord,' as said the prophet Isaiah." 24 And 
they who were sent were of the Pharisees. 25 And 
they asked him, and said unto him, " Why then bap- 
tizest thou, if thou art not the Christ, nor Elijah, 
nor the prophet ? " 26 John answered them, 
saying, " I baptize with water : but there hath 
stood one among you, whom ye know not ; 27 even 
he who cometh after me, the fastening of whose 
sandal I am not worthy to unloose." 28 These 
things took place at Bethany beyond the Jordan, 
where John was baptizing. 

29 The next day he seeth Jesus coming unto 
him, and saith, " Behold the Lamb of God, who 
taketh away the sin of the world. 30 This is he of 
whom T said, ' After me cometh a man who is pre- 
ferred before me : for he was before me.' 31 And I 
knew him not : but that he should be made manifest 
to Israel, therefore I came baptizing with water." 
32 And John bare testimony, saying, " I saw 
the Spirit descending from heaven like a dove, and it 
abode upon him. 33 And I knew him not before : but 
he that sent me to baptize with water, the same said 
unto me, ' Upon whomsoever thou shalt see the Spirit 
descending, and remaining on him, the same is he 
who baptizeth with the Holy Spirit.' 34 And I saw, 
and bare testimony that this is the Son of God." 

35 The next day again John was standing there, and 
two of his disciples ; 36 and looking upon Jesus as he 
walked, he saith, " Behold the Lamb of God ! " 
37 And the two disciples heard him speak, and they 
followed Jesus. 38 Then Jesus turned, and saw them 
following, and saith unto them, " What seek ye?" 
They said unto him, "Rabbi," (which signifieth, bei^g 
interpreted, Master,) " where dwellest thou ? " ** He 
saith unto them, " Come and see." They came and 
saw where he dwelt, and they abode with him that 
day : for it was about the tenth hour. 40 One of the 
two who heard John speak, and followed him, was 
Andrew, Simon Peter's brother. 41 He first findeth 
his own brother Simon, and saith unto him, " We 
have found the Messiah" (which is, being interpreted, 
Christ, i. e. Anointed.) 42 And he brought him to 
Jesus. And w T hen Jesus beheld him, he said, " Thou 
art Simon the son of Jonah ; thou shalt be called 
Cephas:" (which is interpreted, Peter, f. e. Rock.) 

43 The next day, Jesus purposed to go forth 



PART I.] 



TO THE FIRST MIRACLE. 



21 




JOHN I. 
into Galilee, and findeth Philip, and saith unto Mm, 
"Follow me." 44 Now Philip was of Bethsaida, the 
city of Andrew and Peter. 45 Philip findeth Natha- 
nael, and saith unto him, " We have found him of 
whom Moses wrote in the law, and also the prophets, 
Jesus of Nazareth, the son of Joseph. 46 And 
Nathanael said unto him, "Can any good thing 
come out of Nazareth ? " Philip saith unto him, 
" Come and see." 47 Jesus saw Nathanael coming 
to him, and saith of him, " Behold an Israelite 
indeed, in whom is no guile ! " 4S Nathanael saith 
unto him, " Whence knowest thou me ? " Jesus 
answered and said unto him, "Before that Philip 
called thee, when thou wast under the fig-tree, I 
saw thee." 49 Nathanael answered and saith unto 
him, " Rabbi, thou art the Son of God ; thou art 
the King of Israel." 50 Jesus answered and said 
unto him, " Because I said unto thee, ' I saw thee 
under the fig-tree,' believest thou ? thou shalt see 
greater things than these." 51 And he saith unto 
him, " Verily, verily, I say unto you, [Henceforth] 
ye shall see heaven opened, and the angels of God 
ascending and descending upon the Son of man." 



SECT. VI. 

The Marriage at Cana : Our Lord's First Miracle. 



MARK 



LUKE 



JOHN II. 
And on the third day there was a marriage in Cana 
of Galilee ; and the mother of Jesus was there : 
2 and both Jesus was invited, and his disciples, to 
the marriage. 3 And when the wine failed, the mother 
of Jesus saith unto him, "They have no wine." 
4 Jesus saith unto her, " Woman, what have I to do 
with thee? mine hour is not yet come."* 5 His 
mother saith unto the servants, " Whatsoever he 
saith unto you, do it." 6 And there were set there 
six stone vessels for water, (after the manner of 
purifying of the Jews,) containing two or three 
firkins apiece. 7 Jesus saith unto them, " Fill the 
vessels with water." And they filled them up to the 
brim. 8 And he saith unto them, " Draw out now, 
and bear unto the governor of the feast." And they 



* Or, What hast thou to do with me 1 Is not mine hour come? 



22 



TO THE FIRST MIRACLE. 



[PART I. 



MATT. 



MARK 



LUKE 



JOHN II. 
bare it." 9 Now when the ruler of the feast tasted 
the water that had been made wine, and knew not 
whence it was : (but the servants who drew the 
water knew ;) the governor of the feast calleth the 
bridegroom, 10 and saith unto him, " Every man 
first setteth forth the good wine, and when men have 
well drunk, then that which is worse : thou hast 
kept the good wine until now." 

11 This beginning of miracles made Jesus in 
Cana of Galilee, and manifested his glory j and 
his disciples believed on him. 

12 After this, he went down to Capernaum, him- 
self, and his mother, and his brethren, and his dis- 
ciples : and they remained there not many days. 



RECORDS OF CHRIST'S MINISTRY, 



PART II. 



FROM THE FIRST PASSOVER, INCLUSIVELY, TO THE APPROACH 
OF THE FEAST OF TABERNACLES. 



SECT. I. 

At the First Passover, Jesus drives the Traders from the Temple, 

and predicts his Death to the Rulers. 



MATT. 



MARK 



LUKE 



JOHN II. 

13 Now the passover of the Jews was at hand, and 
Jesus went up to Jerusalem. u And he found in 
the temple those that sold oxen and sheep and doves, 
and the changers of money sitting : 15 and when he 
had made a scourge of small cords, he drove them 
all out of the temple, and the sheep, and the oxen ; 
and poured out the money of the exchangers, and 
overthrew their tables ; 16 and said unto them that 
sold doves, " Take these things hence ; make not my 
Father's house a house of merchandise." 17 And 
his disciples remembered that it is written, 'The 
zeal of thine house hath eaten me up.' 

18 Then answered the Jews and said unto him, 
" What sign shewest thou unto us, seeing that thou 
doest these things ? " 19 Jesus answered and said 
unto them, " Destroy this temple, and in three days 
I will raise it up." 20 Then said the Jews, " Forty 
and six years was this temple in building, and wilt 
thou raise it up in three days? " 21 But he spake of 
the temple of his body. 22 When therefore he was 
raised from the dead, his disciples remembered that 
he had said this unto them ; and they believed 
the scripture, and the word which Jesus had said. 



24 



FROM THE FIRST PASSOVER, INCLUSIVELY, 



[PART II. 



SECT. II. 

During the Passover many believe in him : Conference with Nicodemus : 
Observations of the Evangelist. 



MATT. 



MARK 



LUKE 



JOHN II. 

23 Now while he was in Jerusalem at the passover, 
during the feast, many beliered in his name, when 
they saw the miracles which he did. 24 But Jesus did 
not commit himself unto them, because he knew all 
men, 25 and needed not that any should testify of 
man : for he knew what was in man. 

Ch. hi. But there was a man of the Pharisees, 
named Nicodemus, a ruler of the Jews : 2 the same 
came to him by night, and said unto him, " Rabbi, 
we know that thou art a teacher come from God : for 
no man can do these miracles that thou doest, except 
God be with him." 3 Jesus answered and said unto 
him, " Verily, verily, I say unto thee, Unless a man 
be born again, he cannot see the kingdom of God." 
4 Nicodemus saith unto him, " How can a man be 
born when he is old ? can he enter the second time 
into his mother's womb, and be born ? " 5 Jesus 
answered, " Verily, verily, I say unto thee, Unless a 
man be born of water and of the Spirit, he cannot 
enter into the kingdom of God. 6 That which is 
born of the flesh is flesh ; and that which is born of 
the Spirit is spirit. 7 Wonder not that I said unto 
thee, 'Ye must be born again.' 8 The wind bloweth 
where it will, and thou hearest the sound thereof, 
but thou canst not tell whence it cometh, and whither 
it goeth : so is every one that is born of the Spirit." 
9 Nicodemus answered and said unto him, "How 
can these things be ? " 10 Jesus answered and said 
unto him, " Art thou a master of Israel, and knowest 
not these things ? n Verily, verily, I say unto thee, 
We speak that which we know, and testify that 
which we have seen ; and ye receive not our testi- 
mony. 12 If I have told you earthly things, and ye 
believe not, how shall ye believe, if I tell you 
heavenly things ? 13 And no man hath ascended up 
to heaven, but he who came down from heaven, 
even the Son of man who is in heaven. 14 And as 
Moses lifted up the serpent in the wilderness, even 
so must the Son of man be lifted up : 15 that who- 
soever believeth in him should [not perish, but] 
have everlasting life." 

16 For God so loved the world, that he gave his 



PART ll.\ 



TO THE APPROACH OF THE FEAST OF TABERNACLES. 



25 



MARK 



JOHN III. 
only begotten Son, that whosoever believe th in him 
should not perish, but have everlasting life. 17 For 
God sent not his Son into the world to condemn the 
world ; but that the world through him might be 
saved. 18 He that believeth on him is not condemned : 
but he that believeth not is condemned already, 
because he hath not believed in the name of the 
only begotten Son of God. 19 And this is the con- 
demnation, that the light hath come into the world, 
and yet men have loved the darkness rather than the 
light, because their deeds were evil. 20 For every 
one that doeth evil hateth the light, and cometh not 
to the light, lest his deeds should be reproved. 
21 But he that doeth the truth cometh to the light, 
that his deeds may be made manifest, that they are 
wrought in God. 



SECT. III. 

Last recorded Testimony of the Baptist : Observations of the Evangelist* 



LUKE JOHN III. 

22 After these things, Jesus went, and his dis- 
ciples, into the land of Judea ; and there he con- 
tinued with them, and baptized. 

23 Now John also was baptizing in iEnon near to 
Salim, because there was much water there : and the 
people came to him, and were baptized. 24 (For 
John was not yet cast into prison.) 

25 There arose therefore a question, on the part of 
John's disciples with a Jew, about purifying. 26 And 
they came unto John, and said unto him, " Rabbi, 
he that was with thee beyond the Jordan, to whom 
thou barest testimony, behold, he baptizeth, and all 
men go to him." 27 John answered and said, " A 
man can receive nothing, unless it be given him 
from heaven. 28 Ye yourselves bear me testimony ,f 
that I said, ' I am not the Christ, but I am sent 
before him.' 29 He that hath the bride is the bride- 
groom : + but the friend of the bridegroom, who 

* Wetstein, Bengel, Kuinoel, and others, regard the Testimony of the Baptist as ending with v. 30. This 
opinion does not well suit v. 32: yet the phraseology of the 31st and following verses best accords with the 
supposition, that they are the observations of the Evangelist suggested by that testimony. The system of 
notation adopted in this Harmony renders some decision necessary ; and this appears, on the whole, the 
most probable. 



| Or. are witnesses to me. 



1 Or, It is the bridegroom that hath the bride. 



26 



FROM THE FIRST PASSOVER, INCLUSIVELY, 



[PART II. 



MARK LUKE JOHN III. 

standeth and heareth him, rejoiceth greatly because 
of the bridegroom's voice. This my joy therefore is 
fulfilled. 30 He must increase, but I mmt decrease." 

31 He that cometh from above is above all : he 
that is from the earth is from the earth, and 
speaketh from the earth : he that cometh from 
heaven is above all. 32 And what he hath seen and 
heard, that he testifieth ; yet no one receiveth his 
testimony. 33 He that hath received his testimony 
hath set his seal to this, that ' God is true.' 34 For 
he whom God sent speaketh the words of God : for 
God giveth not the Spirit by measure unto him. 
35 The Father loveth the Son, and hath given all 
things into his hand. 36 He that believeth on the 
Son hath everlasting life : and he that disobeyeth 
the Son shall not see life ; but the wrath of God 
abideth on him. 



SECT. IV. 

Our Lord's Conference with the Samaritan Woman : Subsequent Occurrences, 




MATT. 



MARK 



LUKE 



JOHN IV. 
When therefore the Lord knew that the Pharisees 
had heard that he made and baptized more disciples 
than John,* 2 (although Jesus himself baptized 
not, but his disciples,) 3 he left Judea, and departed 
again into Galilee. 4 Now it was necessary for him 
to go through Samaria. 5 He cometh therefore to a 
city of Samaria, called Sychar, near to the por- 
tion of land which Jacob gave to his son Joseph. 
6 Now Jacob's well was there. Jesus therefore, 
being wearied with the journey, sat accordingly by 
the well : (it was about the sixth hour.) 7 There 
cometh a woman of Samaria to draw water : Jesus 
saith unto her, " Give me to drink." 8 (For his 
disciples had gone away unto the city to buy pro- 
visions.) 9 Then saith the Samaritan woman unto 
him, " Why dost thou, being a Jew, ask drink of me, 
who am a Samaritan woman?" (for the Jews have 
no communication with the Samaritans.) 10 Jesus 
answered and said unto her, " If thou hadst known 
the gift of God, and who it is that saith to thee, 



* Literally, Jesus is making and baptizing more disciples than John. This is the report which the 
Pharisees had received, in its own form; and lr)Govg is not pleonastic, though scarcely expressible 
in a translation. 



PART II.] 



TO THE APPROACH OF THE FEAST OF TABERNA.CLES. 



27 



MATT. 



MARK 



LUKE 



JOHN IV. 

' Give me to drink ? ' thou wouldest have asked of 
him, and he would have given thee living water." 
11 The woman saith unto him, " Sir, thou hast 
nothing to draw with, and the well is deep : from 
whence then hast thou that living water? 12 Art 
thou greater than our father Jacob, who gave us the 
well, and himself drank thereof, and his sons, and 
his cattle?" I3 Jesus answered and said unto her, 
" Every one who drinketh of this water shall thirst 
again : u but whosoever shall drink of the water 
that I shall give him shall never thirst ; * but the 
water that I shall give him shall be in him a well of 
water springing up unto everlasting life." 15 The 
woman saith unto him, " Sir, give me this water, 
that I thirst not, nor come hither to draw." 16 Jesus 
saith unto her, " Go, call thy husband, and come 
hither." 17 The woman answered and said, " I have 
no husband." Jesus saith unto her, " Thou hast well 
said, ' I have no husband :' 18 for thou hast had five 
husbands ; and he whom thou now hast is not thy 
husband : thou hast said this truly." 19 The woman 
saith unto him, " Sir, I perceive that thou art a pro- 
phet. 20 Our fathers worshiped in this mountain ; 
and ye say, that in Jerusalem is the place where men 
ought to worship." 21 Jesus saith unto her, " Woman, 
believe me, that the hour eometh, when neither in 
this mountain, nor yet at Jerusalem, ye shall worship 
the Father. 22 Ye worship what ye know not : we 
know what we worship : for salvation is of the Jews. 
23 But the hour eometh," (and now it is,) " when the 
true worshipers shall worship the Father in spirit 
and in truth : for the Father seeketh such to worship 
him. 24 God is a Spirit : and they that worship him 
ought to worship in spirit and in truth." ™ The 
woman saith unto him, " I know that the Messiah 
eometh," (called the Christ;) "when he is come, he 
will tell us all things." 26 Jesus saith unto her, " I 
who speak unto thee am he." 

27 And upon this his disciples came, and wondered 
that he talked with the woman : f yet no man said, 
What seekest thou ? or, Why talkest thou with her * 
28 The woman then left her bucket, and went back 
into the city, and saith to the men, 29 " Come, see a 
man, who hath told me all that I ever did : is not 
this the Christ ? " 30 They went out of the city, and 
came unto him. 



* Lit* Shall not thirst for ever, tig tov aib)va„ 



t Or, that he was talking with a woman. 



28 



FROM THE FIRST PASSOVER, INCLUSIVELY, 



[PART II. 



MATT. 



MARK 



LUKE 



JOHN IV. 

31 In the mean while his disciples besought him, 
saying, " Rabbi, eat." 33 But he said unto them, 
" I have meat to eat that ye know not of." 33 There- 
fore said the disciples one to another, " Hath any 
one brought him aught to eat % " 34 Jesus saith unto 
them, " My meat is to do the will of him that sent 
me, and to finish his work. 35 Say ye not, * There 
are still four months, and then the harvest cometh ? ' 
behold, I say unto you, * Lift up your eyes, and look 
on the fields ; for they are already white for harvest.'* 
36 He that reapeth receiveth wages, and gathereth 
fruit unto everlasting life : that both he who soweth 
and he who reapeth may rejoice together. 37 For 
herein is the saying true, ' One soweth, and another 
reapeth.' 38 1 send you to reap that whereon ye have 
bestowed no labour : others have laboured, and ye 
have entered into their labours." 

39 And many of the Samaritans of that city be- 
lieved on him because of the word of the woman who 
testified, " He told me all that ever I did." 40 When 
therefore the Samaritans had come unto him, they 
besought him that he would abide with them : and 
he abode there two days. 41 And many more be- 
lieved because of his own word ; 42 and they said 
unto the woman, " We no longer believe because of 
thy saying : for we have ourselves heard him ,• and 
we know that this is indeed the Saviour of the 
world, [the Christ.] " 



SECT. V. 

On his return to Galilee, Jesus, while at Cana, heals the Nobleman s Son 
who was ill at Capernaum. 



MATT. 



MARK 



LUKE 



JOHN IV. 
43 Now after the two days he departed thence, 
and went into Galilee : 44 for Jesus himself testified, 
that a prophet hath no honour in his own country. 
45 When therefore he came into Galilee, the Gali- 
leans received him gladly, having seen all the things 
that he did at Jerusalem at the feast : for they also 



* Nothing can be decided from this verse as to the part of the year when this conversation took place. 
(See the Preliminary Observations.) The import is, After the seed-sowing is over, there is still an interval 
of four months before the harvest cometh : but here the harvest presents itself at once. Many of the people 
of Sycliar, we may reasonably suppose, were now seen coming through the fields in their way to our Lord. 
After • Say ye not/ at the beginning of the verse, supply, after seed-soieing. 



PART II. 



TO THE APPROACH OF THE FEAST OF TABERNACLES. 



29 



MATT. 



MARK 



LUKE 



JOHN IV. 
had gone unto the feast. 46 He came therefore again 
unto Cana of Galilee, where he had made the water 
wine. And there was a certain nobleman,* whose 
son was sick at Capernaum. 47 He having heard 
that Jesus had come out of Judea into Galilee, went 
unto him, and besought him that he would come 
down, and heal his son : for he was at the point of 
death. 48 Then said Jesus unto him, " Unless ye see 
signs and wonders, ye will not believe." 49 The 
nobleman saith unto him, " Lord, come down ere my 
child die." 50 Jesus saith unto him, " Go thy way, 
thy son liveth." And the man believed the word 
that Jesus had spoken unto him, and he went his way. 
51 But as he was now going down, his servants met 
him, and told him, saying, " Thy son liveth." 52 He 
inquired therefore of them the hour when he began 
to amend. And they said unto him, " Yesterday at 
the seventh hour the fever left him." 53 The father 
knew therefore that it was at the same hour, in which 
Jesus had said unto him, " Thy son liveth : " and 
he himself believed, and his whole household. 

54 This again is the second miracle that Jesus 



SECT. VI. 

During the Pentecost, our Lord heals the Infirm Man at the Pool of 
Bethesda : his subsequent Discourse before the Sanhedrim. 



MATT. 



MARK 



LUKE 



JOHN V. 

After these things there was a feast of the Jews ; 
and Jesus went up to Jerusalem. 

2 Now there is at Jerusalem near the sheep-gate 
a pool,f which is called in the Hebrew tongue 
Bethesda, having five porches. 3 In these lay a [great] 
number of infirm persons, blind, lame, withered, 
[waiting for the moving of the water. 4 For an 
angel went down at a certain season into the pool, 
and troubled the water : whoever then went in first 
after the troubling of the water, was made whole, 
whatsoever disease he had.] 

5 Now a certain man was there, who had had 
an infirmity thirty and eight years. 6 When Jesus 



* Or, person of the royal household. Not improbably it was Chuza, Herod's steward. Luke viii. 3. 
f Or, a bath.— Bethesda signifies house of mercy. 



30 



FROM THE FIRST PASSOVER, INCLUSIVELY, 



[PART II. 



MATr. 



MARK 



LUKE 



JOHN V. 
saw him lying there, and knew that he had been now 
a long time afflicted, he saith unto him, " Dost thou 
desire to be made whole?" 7 The infirm man 
answered him, " Sir, I have no man, when the water 
is troubled, to put me into the pool : but while I am 
coming, another goeth down before me." 8 Jesus 
saith unto him, "Rise, take up thy couch, and 
walk." 9 And immediately the man was made 
whole, and took up his couch, and walked. Now on 
that day was the sabbath. 10 The Jews therefore 
said unto him that had been cured, " It is the 
sabbath, it is not lawful for thee to carry thy couch." 
11 He answered them, "He that made me whole, 
the same said unto me, ' Take up thy couch, and 
walk.' " 12 They asked him therefore, " Who is the 
man that said unto thee, * Take np thy couch, and 
walk.' ? " 13 But he that was healed knew not who 
it was : for Jesus had withdrawn away privately, a 
multitude being in the place. u After these things 
Jesus findeth him in the temple ; and he said unto 
him, " Behold, thou hast been made whole : sin no 
more, lest some worse thing befall thee." 15 The man 
departed, and told the Jews that it was Jesus, who 
had made him whole. 

16 And on this account the Jews persecuted Jesus, 
because he did these things on the sabbath. 
17 But Jesus answered them, " My Father worketh 
hitherto, and I also work." 18 For this therefore 
the Jews sought the more to kill him, because he 
not only broke the sabbath, but also said that God 
was his own Father, making himself equal to God. 
19 Jesus therefore answered and said unto them, 
" Verily, verily, I say unto you, The Son can do 
nothing of himself but what he seeth the Father 
do : for what things soever he doeth, these also the 
Son in like manner doeth : 20 for the Father loveth 
the Son, and sheweth him all things that he himself 
doeth : and he will shew him greater works than 
these, that ye may wonder. 21 For as the Father 
raiseth the dead, and giveth them life, so also the Son 
giveth life to whom he will. 22 Nor indeed doth the 
Father judge any one; but he hath committed all 
judgment unto the Son, 23 that all may honour the 
Son, as* they honour the Father : he that honoureth 
not the Son honoureth not the Father who sent 
him. 24 Verily, verily, I say unto you, He that 



* So Newcomc, Campbell, &c. : the original is /caS'wc. 



PART II] 



TO THE APPROACH OF THE FEAST OF TABERNACLES. 



31 



MATT. 



MARK 



LUKE 



JOHN V. 

heareth my word, and believeth on him that sent 
me, hath everlasting life, and cometh not into con- 
demnation ; but hath passed from death unto life. 

25 Verily, verily, I say unto you, The hour cometh, 
and now is, when the dead shall hear the voice of 
the Son of God : and they that hear shall live. 

26 For as the Father hath life in himself; so hath 
he given to the Son also to have life in himself j 

27 and he hath given him authority to execute judg- 
ment also, because he is the Son of man. 28 Wonder 
not at this : for the hour cometh, in which all that 
are in the tombs shall hear his voice, 29 and shall 
come forth ; they that have done good, unto the 
resurrection of life ; and they that have done evil, 
unto the resurrection of condemnation. 30 Of myself 
I can do nothing : as I hear, I judge : and my 
judgment is just ; because I seek not mine own will, 
but the will of him who sent me. 

31 If I alone bear testimony concerning myself, my 
testimony is not true. 32 There is another that 
beareth testimony of me ; and I know that the 
testimony which he testifieth concerning me is true. 
33 Ye sent unto John, and he bare testimony unto 
the truth. 34 Yet I require not testimony from 
man : but I say these things that ye may be saved. 

35 He was a burning and shining light : and ye 
were willing for a season to rejoice in his light. 

36 But I have greater testimony than that of John : 
for the works which the Father hath given me to 
finish, these very works that I do, bear testimony con- 
cerning me, that the Father hath sent me. 37 And the 
Father who sent me hath himself borne testimony 
concerning me. Have ye never heard his voice, 
nor seen his appearance ? * 38 And have ye not his 
word abiding among you, that ye believe not on him 
whom he hath sent ? 39 Ye search the scriptures ; 
for in them ye think ye have everlasting life : and 
they are they which testify of me : 40 yet ye are not wil- 
ling come to me, that ye may have life. 41 1 require not 
glory from men : 42 but I know you, that ye have 
not the love of God in you. 43 I am come in my 
Father's name, and ye receive me not : if another 
come in his own name, him ye will receive. 44 How 
can ye believe, who require glory from one another, 
and seek not the glory which cometh from God 



* So Campb, from Turner (Priestley's Harm.). See acioc. in Luke iii. 22. Exod, xxiv. 17. Kumb. : 



32 



FROM THE FIRST PASSOVER, INCLUSIVELY, 



[PART II. 




MARK LUKE JOHN V. 

alone ? 45 Think not that I will accuse you to the 
Father : there is one that accuseth you, even Moses, 
in whom ye trust. 46 For if ye had believed Moses, 
ye would have believed me : for he wrote concerning 
me. 47 But if ye believe not his writings, how will 
ye believe my words ? " 



SECT. VII. 

The Walk through the Corn-Jields, on the Second-Jirst Sabbath. 



MATT. XII. 



At that time Jesus 
went on the sabbath 
through the corn fields ; 
and his disciples hunger- 
ed, and began to pluck 
the ears of corn, and to 
eat. 2 But the Pharisees 
seeing it said unto him, 
" Behold, thy disciples do 
that which is not lawful 
to do upon the sabbath 
day." 3 But he said un- 
to them, "Have ye not 



MARK II. 



23 And it came to pass, 
that he went on the sab- 
bath through the corn- 
fields ; and his disciples 
began, as they went, to 
pluck the ears of corn. 
24 And the Pharisees said 
unto him, " Behold, why 
do they on the sabbath 
that which is not law- 
ful? " 25 And he said 
unto them, " Have ye 
never read what David 



LUKE IV. 

i 14 And Jesus returned 
j in the power of the Spirit 
i into Galilee : and a re- 
j port went forth con- 
cerning him through all 
the region round about. 
15 And he taught in 
their synagogues, being 
glorified by all.f 

Ch. vi. Now it came 

to pass on the second-first 
sabbath that he went 
through the corn fields ; 
and his disciples plucked 
the ears of corn, and ate, 
rubbing them in their 
hands. 2 But certain of 
the Pharisees said unto 
them, " Why do ye that 
which is not lawful to do 
on the sabbath ? " 3 And 
Jesus answerinar them 



JOHN 



* The chronological position of this Section is nearly decided by the period of the year; the barley- 
harvest being after the Passover, the wheat-harvest after the Pentecost. St. Luke alone has given a specific 
date to the circumstance, denominating the sabbath oevrepoTrpcoTog— literally, the second-first. Some 
(following Scaliger) suppose this to mean, the first sabbath after the second day of the Passover. It is 
more probable that it means cither the first sabbath of the second Jewish month, or the first sabbath 
after tlie second of the three great festivals, viz. the Pentecost. On the whole the latter seems preferable ; 
and it enables us better to place the fact in Galilee. — The position of the record in the Gospels, with the difficulty 
which this causes on the arrangement of this Harmony, is considered in the Preliminary Dissertations. 

t These two verses follow St. Luke's record of the Temptation ; and are obviously to be regarded as a 
General View of our Lord's Preaching in Galilee. They precede the record (in Sect. VIII.) of his Re- 
jection at Nazareth; but they are inserted here, as the date assigned by St. Luke decides the chronological 
position of this Section; and the facts recorded must have been in Galilee. 



PART II.] 



TO THE APPROACH OF THE FEAST OF TABERNACLES. 



33 



MATT. XII. 
read what David did, 
when he himself hunger- 
ed, and they who were 
with him ? 4 how he went 
into the house of God, and 
ate the shewbread, which 
it was not lawful for him 
to eat, nor for them who 
were with him, but for 
the priests alone ? 5 Or 
have ye not read in the 
law, that on the sabbath 
days the priests in the 
temple profane the sab- 
bath, and yet are blame- 
less! 6 But I say unto you, 
That a greater than the 
temple is here. 7 But 
if ye had known what 
this meaneth, ' I will have 
mercy, and not sacri 
fice,' ye would not have 
condemned the guiltless. 



8 For the Son of man 
is Lord even of the sab- 
bath." 



MARK II. 
did, when he had need, 
and he himself hungered, 
and they who were with 
him? 26 how he went into 
the house of God, in the 
days of Abiathar the high- 
priest, and ate the shew- 
bread, which is not lawful 
to eat but for the priests, 
and gave also to them 
who were with him ? " 



27 And he said unto 
them, " The sabbath was 
made for man, and not 
man for the sabbath : 
28 Therefore the Son of 
man is Lord even of the 
sabbath." 



LUKE VI. 

said, " Have ye not read 
this, what David did, 
when he himself hun- 
gered, and they who were 
with him? 4 that he went 
into the house ef God, 
and took the shewbread, 
and ate, and gave also 
to them who were with 
him ', which it is not 
lawful to eat but for the 
priests alone ? " 



JOHN 



5 And he said unto them, 
"The Son of man is Lord 
even of the sabbath." 



Hos. 6; 6. 



SECT. VIII. 
Christ rejected at Nazareth. 



MATT. 



MARK 



LUKE IV. 
16 And he came to Nazareth, where he had been 
brought up : and, as his custom was, he went into 
the synagogue on the sabbath day ; and he stood up 
to read. 17 And there was delivered unto him the book 
of the prophet Isaiah. And when he had opened 
the book,* he found the place where it was written, 
18 ' The Spirit of the Lord is upon me : f wherefore he 



JOHN 



Is. 61 ; 1. 



* Or, unrolled the book : so in ver. 20, rolled up the book. 

t Or, The Spirit of the Lord is upon me, inasmuch as he hath &c. Or, The Spirit of the Lord is upon 
me, because he hath anointed me : he hath sent me to preach glad tidings &c 

D 



34 



FROM THE FIRST PASSOVER, INCLUSIVELY 



[PART 11. 



MATT. 



MARK 



LUKE IV. 

hath anointed me to preach glad tidings to the poor ; 
he hath sent me * to proclaim liberty to the captives, 
and recovery of sight to the blind, to set at liberty 
the oppressed, 19 to proclaim the acceptable year of 
the Lord.' 20 And having closed the book, he gave 
it again to the attendant, and sat down. And the 
eyes of all in the synagogue were earnestly fixed on 
him. 21 Then he began to say unto them, " To-day 
is this scripture fulfilled in your ears." 22 And all 
bare him testimony, and wondered at the gracious 
words which proceeded out of his mouth, and said, 
" Is not this the son of Joseph 1 " ^ And he said 
unto them, " Ye will surely tell me this proverb, 
' Physician, heal thyself,' and say, ' Whatsoever we have 
heard done at Capernaum, do also here in thine own 
country.'" 24 But he said, " Verily, I say urto you, 
No prophet is acceptable in his own country. 25 But 
in truth I tell you, there were many widows in Israel 
in the days of Elijah, when the heaven was shut up 
for three years and six months, when there was great 
famine throughout all the land ; 2S yet to none of 
them was Elijah sent, except unto Sarepta, a city of 
Sidon, to a widow. 27 And there were many lepers 
in Israel in the time of Elisha the prophet ; and 
no one of them was cleansed, except Naaman the 
Syrian." 28 And all in the synagogue, when they 
heard these things, were filled with wrath, 29 and 
rose up, and thrust him out of the city, and led him 
even to the brow of the hill whereon their city was 
built, that they might cast him down headlong. 50 But 
he passing through the midst of them went away. 



SECT. IX. 

The Miraculous Draught of Fishes. f 



MATT. MARK LUKE V. 

Now it came to pass, when the multitude pressed 
upon him to hear the word of God, that he was 
standing by the lake of Gennesaret ; 2 and he saw 

* The Received Text has here a clause which is found in the Septuagint, as well as in the Hebrew— 
to heal the broken hearted. Griesbach omits the clause : Scholz retains it. 

t There are so few points of correspondence, and so many of difference, between this record, and the 
narrative in Matthew and Mark respecting the Call of Peter &c. (sec Part III. Sect, i,) that Macknight, 
Greswell, &c, appear right in considering this as an independent transaction. In this case, the whole 
train of circumstances following the call of the four Disciples, requires it to be placed before the com- 
mencement of our Lord's Public Preaching in Galilee. Till that period, they must occasionally at least 
have followed their ordinary occupations at the Lake. Macknight observes truly, that St. Luke expresses 
no call of the four Disciples ; but it is also to be admitted that he must have regarded it as such*- 



PART II.] 



TO THE APPROACH OF THE FEAST OF TABERNACLES. 



35 



MATT. 



MARK 



LUKE V. 
two ships* standing by the lake : but the fishermen 
had gone out of them, and were washing their nets. 
3 And he entered into one of the ships, which was 
Simon's, and besought him to put forth a little from 
the land. And he sat down, and taught the mul- 
titudes out of the ship. 4 Now when he had ceased 
speaking, he said unto Simon, " Put forth into the 
deep, and let down jour nets for a draught." s And 
Simon answering said unto him, " Master, though 
we have toiled all the night, we have taken nothing : 
nevertheless at thy word I will let down the net." 

6 And when they had done this, they inclosed a great 
number of fishes ; and their net was quite breaking. 

7 And they beckoned to their companions, who 
were in the other ship, to come and help them. 
And they came, and filled both the ships, so that 
they were sinking. 8 Now when Simon Peter saw 
it, he fell down at the knees of Jesus, saying, "De- 
part from me ; for I am a sinful man, O Lord." 
9 For astonishment seized him, and all that were 
with him, at the draught of the fishes which they 
had taken ; 10 and in like manner also James and 
John, the sons of Zebedee, who were j^artners with 
Simon. And Jesus said unto Simon, " Fear not ; 
henceforth thou shalt catch men." u And when 
they had brought their ships to land, they left all, 
and followed him. 



JOHN 



SECT. X. 
The Disciples instructed in Prayer, f 



MATT. J MARK LUKE XI. 

And it came to pass, as he was praying in a 
certain place, that when he ceased, one of his dis- 
ciples said unto him, " Lord, teach us to pray, as 
John also taught his disciples." 2 And he said unto 
them, " When ye pray, say, ' O Father, hallowed 
be thy name : thy kingdom come. 3 Give us day 



JOHN 



* Or, vessels— the small fishing-vessels of the Lake : and so throughout the Gospels. 

t This Section is found in that part of St. Luke's Gospel which consists of a Gnomology, or miscellaneous 
Collection of Discourses, &c, placed by him at the close of his records of our Lord's ministry in Galilee, 
(see Prel. Diss.) ; and it is in a portion of that Collection (viz. ch. xi.) the remainder of which we are 
enabled to arrange by the corresponding parts of the other Gospels. It would, therefore, be thus isolated 
from its context ; and it may, with much probability, be arranged in this Part. At any rate it ought to be 
placed before the Sermon on the Mount ; since the brief prayer contained in it could scarcely have bees 
given after the fuller prayer recorded by St Matthew, which comes regularly in Part IV. 



36 



FROM THE FIRST PASSOVER, INCLUSIVELY, 



[PART II. 



MATT, 



MARK 



LUKE XI. 

by day our daily bread.* 4 And forgive us our sins; 
for we also forgive every one that trespasseth against 
us.f And lead us not into temptation , but doMvcp 
its - from ovi . l .' " 

5 And he said unto them, " Which of you shall 
have a friend, and shall go unto him at midnight, 
and say unto him, ' Friend, lend me three loaves ; 
6 for a friend of mine in his journey is come to me, 
and I have nothing to set before him?' 7 and he 
from within shall answer and say, 'Trouble me not : 
the door is now shut, and my children with me are 
in bed ; I cannot rise and give thee.' 8 I say unto 
you, that even if he will not rise and give him, be- 
cause he is his friend, yet because of his importunity 
he will rise and give him as many loaves as he 
needeth. 9 And I say unto you, Ask, and it shall 
be given you ; seek, and ye shall find ; knock, and it 
shall be opened unto you. I0 For every one that 
asketh, receiveth ; and he that seeketh, findeth ; and 
to him that knocketh, it shall be opened. n Now if 
a son shall ask bread | from any one of you that is a 
father, will he give him a stone ? or if a fish, will he 
for a fish give him a serpent ? 12 or if he shall ask an 
egg^ will he give him a scorpion ? 13 If ye then, being 
evil, know how to give good gifts unto your children, 
how much more shall your heavenly Father give the 
Holy Spirit § to them that ask him ? " 



JOHN 






* Or, the food needful for our subsistence. 

t The Greek words employed here and in Matthew, from O(p£i\o), signify oive, &c. They imply, in 
tiiis connexion, restitution or penalty due for offences; and therefore the offences themselves: trespass is 
a fair equivalent rendering ; and is sanctioned by the constant use of it in the Lord's prayer, as employed 
in the Liturgy of the Church of England, &c. 

% Or, a loaf. § Or, a holy spirit. 



PART II.] TO THE APPROACH OF THE FEAST OF TABERNACLES. 37 



The four preceding Sections contain all the records which can, with any decided 
probability, be placed between the Pentecost and the Feast of Tabernacles, after which 
(see Prel. Diss.) our Lord commenced that grand series of miracles and instructions 
which we term his Public Preaching in Galilee. That in this interval he was employed 
in the more private exercise of his great work— teaching, for instance, in the synagogues, 
and in other ways preparing the minds of the people for the approaching summons, 
* Repent, for the kingdom of heaven is at hand ' — we might infer even from those 
words of his relatives (John vii. 3, 4) which preclude the supposition that such trans- 
actions as are recorded at the close of the fourth chapter of Matthew were then 
occurring, or had occurred not long before. 

Three circumstances appear to have mainly contributed to our Lord's comparative 
retirement during the interval between the Pentecost and the Feast of Tabernacles. 

1. The leading men among the Jews had already rejected him and sought his 
life ; and he could not therefore have taught in Jerusalem in that interval, since the 
Roman Governor resided at Cassarea except at the Feasts. 

2. From the known course of events, it is probable that Herod, (Tiberias being 
his ordinary residence,) was in Galilee during this interval ; which would have pre- 
vented such public progresses through that region as our Lord afterwards made. 

3. During the greater part of the interval between the Pentecost and the Feast 
of Tabernacles, the heat was usually so intense, that the people could not have 
collected around him, as they afterwards did. 

Important facts in relation to the last point, will be found in the Preliminary 
Observations. 



The sixth chapter of St. John is not arranged in this Harmony, according to its 
position in the Gospel. It contains a record of the miracle of the Five Thousand, 
wrought in Philip's dominions, and of our Lord's subsequent discourse in the synagogue 
at Capernaum. Now the seventh chapter, and the thirteen following, record a series of 
transactions which occurred at Jerusalem, or in direct connexion with events there, 
(without any reference to Galilee:) and they form one regular portion of St. John's 
Gospel, the parts of which are so closely connected together, by subject, and by locality, 
that the record in the sixth chapter could not have been introduced by the Evangelist 
in its chronological position, without interrupting the unity and purpose of that most 
important and interesting portion. On this account, therefore, as there appears 
abundant reason to think, St. John placed it where it stands, in chronological relation 
to the preceding portion of the Gospel ; and, as though to prevent any misunderstanding, 
he assigns a date to the record, viz. the Passover approaching (ch. vi. 4.), which in 
perfectly accordant with the train of events in the other Gospels, and even with several 
expressions in the chapter itself which indicate the near approach of his death. 

That the miracle of the Five Thousand occurred not long before the Passover at 
which our Lord was crucified, is the fundamental position on which the arrangement 
of this Harmony rests; and a full consideration of this fact will be found in the 
Preliminary Observations. The only essential difficulty attending it, arises from the 
position of the sixth chapter of St. John ; to which difficulty the statements in the 
preceding paragraph refer, and which they may be deemed to obviate. 



RECORDS OF CHRIST'S MINISTRY. 



PART ILL 



TRANSACTIONS CONNECTED WITH THE FEAST OF TABERNACLES. 



SECT. I. 

On the approach of the Festival, Christ is urged to go to Jerusalem : 
He goes up privately about the middle of it : Transactions during it. 



MATT. 



MARK 



LUKE 



JOHN VII. t 

2 Now the feast of the Jews, the Tabernacles, was 
at hand. 3 His brethren % therefore said unto him, 
" Depart hence, and go into Judea, that thy disciples 
also may see thy works which thou doest : 4 for no 
one doeth any thing in secret, and yet seeketh him- 
self to be known openly. If thou do these things, 
shew thyself to the world." 5 (For neither did his 
brethren believe in him.) 6 Then Jesus said unto 
them, " My time is not yet come : but your time is 
always ready. 7 The world cannot hate you ; but 
me it hateth, because I testify concerning it, that its 
works are evil. 8 Go ye up unto this feast : I go not 
up yet § unto this feast ; for my time is not yet fully 
come." 9 Having said these things unto them, he 
remained in Galilee. 



* Abont this time, probably, Herod imprisoned John the Baptist in the fortress of Machacrus, near the 
Dead Sea, where the Tetrarch resided when in the Per<ea. 

+ As in Archbp. Newcome's Translation, and also in Campbell's, the first verse of this seventh chapter 
is connected in this Harmony with the sixth chapter. 

% Or, kinsmen ; and so in the following verses. 

§ The common text is OW7TW, not yet : Griesbach has ovk, not ; and so also has Scholz. Mace 
renders " I do not go ivith you." In the above, not is supplied, as in Newcome ; but it is not needed 
for our Lord's justification against Porphyry's charge of incoustaucy. See Preliminary Dissertations, 



40 



TRANSACTIONS CONNECTED WITH 



[PART HI 



MATT. 



MARK 



LUKE 



JOHN VII. 

10 When however his brethren had gone up, then 
he also went up unto the feast, not openly, but as it 
were in secret. 

11 The Jews* therefore sought him at the feast, and 
said, " Where is he I " 12 And there was much 
murmuring f among the multitudes concerning him : 
some said, " He is a good man : " others said, " Nay ; 
but he deceiveth the people." 13 Howbeit no man 
spake openly of him, for fear of the Jews. 

14 But when it was now the midst of the feast, 
Jesus went up into the temple, and taught. 15 And 
the Jews wondered, saying, " How knoweth this 
man learning, having never been taught ? " 16 Jesus 
answered them, and said, " My doctrine is not mine, 
but his that sent me. 17 If any man desire to do 
his will, he shall know concerning the doctrine, 
whether it is from God, or whether I speak from 
myself. 18 He that speaketh from himself seeketh his 
own glory : but he that seeketh the glory of him 
that sent him, he is true, and unrighteousness is not 
in him." 

19 " Did not Moses give you the law ? and yet no 
one of you keepeth the law : why do ye seek to 
kill me % " 20 The multitude answered and said, 
"Thou hast a demon: who seeketh to kill thee?" 
21 Jesus answered and said unto them, " I have 
done one work, and ye all wonder at it.J 22 Moses 
gave unto you circumcision, (not that it is from 
Moses, but from the fathers ;) and ye on the sabbath 
circumcise a man. 23 If a man receive circumcision 
on the sabbath, that the law of Moses should not be 
broken ; are ye angry at me, because I have made 
a man altogether whole on the sabbath? ^ Judge 
not according to appearance but judge righteous 
judgment." 

25 Some of the inhabitants of Jerusalem therefore 
said, " Is not this he, whom they seek to kill ? ^ But, 
lo,he speaketh openly, and they say nothing unto him. 
Do the rulers really know that he is the Christ ? 
27 Nevertheless we know him, whence he is : but 



The Jews " often denotes, in this Gospel, the leading men. 



t Or, private debating. 



I Upon the duration assigned in this Harmony to the ministry of Christ, the present was the first festival 
succeeding that at which our Lord cured the infirm man at the Pool of Bcthesda. The reference to the 
miracle is thus natural and striking : but can this be said, if (as upon every other hypothesis) a year and 
iorne months, including three if not four of the great national festivals, had intervened 1 It is clear that 
our Lord had not been in Jerusalem since that miracle ; and is it conceivable that he who laid so much 
• pon the fulfilment of the law, would disobey its express injunctions on this point i 



PART 111.] 



THE FEAST OF TABERNACLES. 



41 



MATT. 



MARK 



LUKE 



JOHN VII. 
when the Christ cometh, no man knoweth whence 
he is." 28 Jesus therefore cried aloud in the temple 
as he taught, saying, " Ye both know me, and ye 
know whence I am ? yet I am not come of myself ; 
but he that sent me is true, whom ye know not. 
29 But T know him : for I am from him, and he sent 
me forth." 30 Then they sought to take him : yet no 
man laid hands on him, because his hour had not 
yet come. 

31 Now many of the multitude believed on him, 
and said, " When the Christ cometh, will he do more 
miracles than these which this man hath done I " 
32 The Pharisees heard the people murmuring these 
things concerning him ; and the Pharisees and the 
chief priests sent officers to take him. 33 Jesus 
therefore said, " Yet a little while am I with you, and 
then I go away unto him that sent me. 34 Ye shall 
seek me, and shall not find me : and where I am, ye 
cannot come." 35 The Jews therefore said among 
themselves, " Whither will he go, that we shall not 
find him % will he go unto the dispersed among the 
Gentiles, and teach the Gentiles? 36 What is this 
word that he spake, ' Ye shall seek me, and shall 
not find me : and where I am, ye cannot come ? ' " 

37 In the last day, the great day of the feast, Jesus 
stood in the temple and cried aloud, saying, " If any 
man thirst, let him come unto me, and drink. 38 He 
that believeth on me, as the scripture hath said, from 
within him shall flow rivers of living water." 39 (Now 
tbis he spake concerning the Spirit, which they that 
believe on him were about to receive : for the Holy 
Spirit was not yet given ; because Jesus was not yet 
glorified.) 40 Many of the multitude therefore, when 
they heard this word, said, " This is in truth the 
Prophet." 41 Some said, " This is the Christ." But 
others said, "Doth the Christ come out of Galilee? 
42 Hath not the scripture said that the Christ 
cometh of the offspring of David, and from the town 
of Bethlehem, where David was % " 43 There was 
therefore a division in the multitude because of 
him. 44 Now some of them were desirous to take 
him ; but no one laid hands on him, 

45 The officers therefore came to the chief priests 
and Pharisees ; and these said unto them, " Why 
have ye not brought him ? " 46 The officers answered, 
" Never man spake like this man." 47 The Pharisees 
therefore answered them, " Are ye also deceived ? 
48 Has any one of the rulers believed on him, or of 



42 



TRANSACTIONS CONNECTED WITH 



{PART III. 



MATT. 



MARK 



LUKE 



JOHN VII. 
the Pharisees? 49 But this multitude who know 
not the law are accursed." 50 Nicodemus saith unto 
them, (he that came to Jesus by night, being one of 
them,) 51 " Doth our law condemn a man, unless it 
first hear from himself, and know what he doeth ? " 
52 They answered and said unto him, "Art thou also 
from Galilee ? Search, and look : for no prophet 
hath been raised up out of Galilee." 

53 [And every one went unto his own house : 
Ch. viii. but Jesus went unto the mount of Olives. 



SECT. II. 

The Woman taken in Adultery brought before Jesus. His Discourses 
with the Jews, on the Day after the Festival. 



MATT. 



MARK 



LUKE 



JOHN VIII. 
2 Now early in the morning he came again into 
the temple, and all the people came unto him ; and 
he sat down, and taught them. 3 But the Scribes 
and Pharisees brought unto him a woman taken in 
adultery ; and when they had set her in the midst, 
4 they say unto him, " Teacher, this woman was 
taken in the act of adultery. 5 Now Moses in the 
law commanded us, that such women should be 
stoned : what therefore sayest thou 1 " 6 Now this 
they said, trying him, that they might have whereof to 
accuse him. But Jesus stooped down, and with his 
finger wrote on the ground. 7 But when they con- 
tinued asking him, he raised himself up and said 
unto them, " Let him who is without sin among 
you, first cast a stone at her." 8 And again he 
stooped down, and wrote on the ground. 9 But they 
having heard it, and being convicted by conscience, 
went out one by one, beginning from the eldest, even 
to the last : and Jesus was left alone, and the woman 
standing in the midst. 10 But Jesus having raised 
himself up and seen no one except the woman, he 
said unto her, " Woman, where are those thine 
accusers ? hath no one condemned thee ? " n She 
said, " No one, Lord." And Jesus said unto her, " Nei- 
ther do I condemn thee: go, and sin no more."] * 



* The passage beginning with the last verse of the viith chapter, and ending here, is marked by 
Griesbach as of doubtful authority. It is wanting in several ancient and valuable testimonies; and in 
others it appears with considerable variations, and even in a different place. Scholz however decides in 



PART I1I.\ 



THE FEAST OF TABERNACLES. 



43 



MARK 



LUKE 



JOHN VIII. 
12 Again therefore Jesus spake unto them, saying, 
" I am the light of the world : he that followeth me 
shall not walk in darkness, but shall have the light 
of life." 13 The Pharisees therefore said unto him, 
" Thou bearest testimony concerning thyself; thy tes- 
timony is not true." u Jesus answered and said unto 
them, " Though I bear testimony concerning myself, 
yet my testimony is true : for I know whence I came, 
and whither I go ; but ye know not whence I come, or 
whither I go. 15 Ye judge according to the flesh ; I 
judge no man. 16 And yet if I judge, my judgment 
is true : for I am not alone, but I and the Father 
that sent me. 17 Now even in your law it is written, 
that the testimony of two men is true. 18 I am one 
who bear testimony concerning myself, and the Fa- 
ther that sent me beareth testimony concerning me.'' 
19 They said therefore unto him, " Where is thy 
Father ? " Jesus answered, " Ye neither know me, 
nor my Father : if ye had known me, ye would 
have known my Father also." 

20 These words he spake in the treasury, while 
teaching in the temple : yet no one laid hold on him j 
because his hour had not yet come. 

21 Jesus therefore again said unto them, "I go 
away, and ye will seek me, and will die in your sin : 
whither I go, ye cannot come." 22 The Jews there- 
fore said, " Will he kill himself? because he saith, 
' Whither I go, ye cannot come.' " 23 And he said 
unto them, " Ye are from beneath ; I am from 
above : ye are of this world ; I am not of this world. 
24 I said therefore unto you, that ye will die in your 
sins : for if ye believe not that I am he, ye will die 
in your sins." ^ Then said they unto him, " Who 
art thou ?" [And] Jesus said unto them, " What I 
said unto you even at the beginning. 26 I have many 
things to say and to judge concerning you: but he 
that sent me is true ; and I speak to the world those 
things which I have heard from him." 27 They un- 
derstood not that he spake to them of the Father. 
28 Jesus therefore said unto them, " When ye have 
lifted up the Son of man, then shall ye know that I 
am he: and I do nothing of myself; but as my 
Father hath taught me, I speak these things. 29 And 



favour of its genuineness. Kuinoel states at great length the arguments for and against it ; and gives bis 
judgment, though less decidedly, on the same side as Scholz. The internal evidence is strongly in favour 
of the authenticity of the record ; and the external evidence preponderates for its genuineness. Whether 
or not actually written hy the Evangelist, it may he rightly regarded as recording his testimony. 



44 



TRANSACTIONS CONNECTED WITH 



[PART III. 



MATT. 



MARK 



LUKE 



JOHN VIII. 
he that sent me is with me : [the Father] hath not 
left me alone ; because I always do those things 
that please him." 

30 As he spake these words many believed on him. 
31 Jesus therefore said to those Jews who believed 
on him, " If ye continue in my word, ye are my 
disciples indeed ; 32 and ye shall know the truth, 
and the truth shall make you free." 33 The Jews 
answered him, " We are Abraham's offspring, and 
were never enslaved to any man : how sayest thou, 
' Ye shall be made free ? ' " 34 Jesus answered them, 
" Verily, verily, I say unto you, that whosoever com- 
mitteth sin is the slave of sin. 35 And the slave 
abideth not in the house for ever : but the Son 
abideth for ever. 3e If therefore the Son shall make 
you free, ye will be free indeed. 37 I know that ye 
are Abraham's offspring ; but ye seek to kill me, 
because my word hath no place in you. 38 I speak 
that which I have seen with [my] Father : and ye 
moreover do that which ye have seen with [your] 
father." 39 They answered and said unto him, 
" Abraham is our father." Jesus saith unto them, 
" If ye were Abraham's children, ye would do the 
works of Abraham. 40 But now ye seek to kill me, 
a man who have told you the truth, which I have 
heard from God : this did not Abraham. 41 Ye do the 
deeds of your father." Then said they to him, " We 
were not born of fornication 5 we have one Father, 
even God." 42 Jesus said unto them. " If God were 
your Father, ye would love me : for I came forth from 
God, and have come unto you ; for I have not come 
of myself, but he sent me. 43 W T hy do ye not under- 
stand my speech ? even because ye cannot listen to 
my word. 44 Ye are of your father the devil, and the 
desires of your father ye are willing to do. He was 
a murderer from the beginning, and abode not in the 
truth, because there is no truth in him. When he 
speaketh a lie, he speaketh of his own : for he is a 
liar, and the father of lying.*- 45 And because I tell 
you the truth, ye believe me not. 46 Which of you 
convicteth me of sin ? If I say the truth, why do ye 
not believe me * 47 He that is of God heareth the 
words of God : it is on this account that ye do not 
hear, because ye are not of God." 4S The Jews an- 
swered and said unto him, " Say we not well that 
thou art a Samaritan, and hast a demon ? " 49 Jesus 



lite ally , of it, or, ofbim. 



PART III.] 



THE FEAST OF TABERNACLES. 



45 



MATT. 



MARK 



LUKE 



JOHN VIII. 
answered, " I have not a demon ; but I honour my 
Father, and ye dishonour me. 50 But I seek not 
my own glory : there is one that seeketh and judgeth. 
51 Verily, verily, I say unto you, If any one keep my 
word, he shall never see death." * 52 The Jews there- 
fore said unto him, " Now we know that thou hast 
a demon. Abraham is dead, and the prophets ; and 
thou sayest, ' If a man keep my word, he shall never 
taste of death.' 53 Art thou greater than our father 
Abraham, who is dead ? and the prophets also are 
dead: whom makest thou thyself?" 54 Jesus an- 
swered, " If I glorify myself, my glory is nothing : it 
is my Father that glorineth me ; of whom ye say, 
that he is your God : 55 yet ye have not known him ; 
but I know him : and if I should say, I know him 
not, I shall be a liar like unto you : but I know 
him, and I keep his word. 56 Your father Abraham 
rejoiced in hope that he should see my day : and he 
saw it, and was glad." 57 The Jews therefore said 
unto him, " Thou art not yet fifty years old, and hast 
thou seen Abraham? " 5S Jesus said unto them, 
"Verily, verily, I say unto you, Before Abraham 
was,f I am he." 59 The Jews therefore took up stones 
to cast at him : but Jesus hid himself, and went out 
of the temple, j 



SECT. III. 

Miraculous Cure of the Blind Man : Our Lord's subsequent Discourses : 
The Good Shepherd, fyc. 



MARK LUKE JOHN JX. 

And as he passed by, he saw a man who was 
blind from his birth. 2 And his disciples asked him, 
saying, " Rabbi, who did sin, this man, or his pa- 
rents, that he was born blind ? 3 Jesus answered, 
" Neither this man sinned, nor his parents : but it is 
that the works of God might be made manifest in 
him. 4 I must work the works of him that sent me, 
while it is day : the night cometh, when no one can 



* Lit. he shall not see death for ever, ug top aiwva. 

t Or, Before he becometh Abraham, (i. e. Father of many nations.) The next clause is rendered as in 
John iv. 26. viii. 24, 28. ix. 9. xiii. 19. xviii. 5, 6, 8. For the grammatical construction of the first 
clause, see ch. xiv. 24. 

% The common text has this addition, "■ going through the midst of them, and so passed by." Griesbach 
rejects it from his text : Scholz retains it. 



46 



TRANSACTIONS CONNECTED WITH 



[PART III. 



MATT. MARK LUKE JOHN IX. 

work. 5 As long as I am in the world, I am the 
light of the world." 6 Having said these things, he 
spat on the gronnd, and made clay of the spittle, 
and anointed the eyes of the hlind man with the 
clay, 7 and said unto him, " Go, wash in the pool of 
Siloam," (which is, interpreted, Sent.) He went 
away therefore, and washed, and came back seeing. 
8 The neighbours therefore, and they who before 
saw him that he was a beggar, said, " Is not this 
he that sat and begged?" 9 Others said, "This 
is he : " and others, " It is like him : " he himself 
said, " I am he." 10 They said therefore unto him, 
"How were thine eyes opened?" n He answered 
and said, " A man called Jesus made clay, and 
anointed mine eyes, and said to me, l Go to Siloam, 
and wash : ' and I went and washed, and I received 
sight." 12 They said therefore to him, " Where is 
he ? » He saith, " I know not." 

13 They bring him to the Pharisees that afore- 
time was blind. 14 Now it was the sabbath when 
Jesus made the clay, and opened his eyes. 15 Again 
therefore the Pharisees also asked him how he re- 
ceived his sight : and he said unto them, " He put 
clay upon mine eyes, and I washed, and I see." 
15 Therefore some of the' Pharisees said, " This man 
is not from God, because he keepeth not the sabbath." 
Others said, " How can a man that is a sinner do 
such miracles ? " * And there was a division among 
them. 17 They say to the blind man again, " What 
sayest thou concerning him, because he hath opened 
thine eyes ? " And he said, " That he is a prophet." 
18 The Jews therefore did not believe concerning him, 
that he had been blind, and had received his sight, 
until they called the parents of him that had received 
his sight. 19 And they asked them, saying, " This is 
your son, of whom ye say that he was born blind ? 
how then doth he now see? " 20 His parents answered 
them and said, " We know that this is our son, and 
that he was born blind : 21 but how he now seeth, 
we know not ; or who hath opened his eyes, we know 
not: he is of age;f ask him: he will speak for 
himself." 22 These things said his parents, because 
they feared the Jews : for the Jews had already 
agreed, that if any man should acknowledge him as 
Christ, he should be put out of the synagogue. 23 On 

* Or, signs, as ar\jxua is rendered ivith oily one exception, in the first three Gospels. 
+ Lit. he hath full age. 



PART III.] 



THE FEAST OF TABERNACLES. 



47 



MARK 



LUKE 



JOHN IX. 
this account his parents said, " He is of age ; ask 
him." 24 They therefore a second time called the 
man who had been blind, and said unto him, " Give 
glory to God : we know that this man is a sinner." 
25 He answered and said, " If he is a sinner, I 
know it not : one thing I know, that, though I was 
blind, I now see." 26 But they said to him again, 
" What did he do to thee ? how opened he thine 
eyes?" 27 He answered them, " I have told you 
already, and ye did not hearken : why do ye desire 
to hear again ? do ye also desire to become his dis- 
ciples? " 28 They reviled him, and said, " Thou art 
the disciple of that man ,• but we are disciples of 
Moses. 29 We know that God spake unto Moses : as 
to this man, we know not whence he is." 30 The 
man answered and said unto them, " Why herein is 
a wonderful thing-, that ye know not whence he is, 
and yet he hath opened mine eyes. 3l Now we know 
that God heareth not sinners : but if any man is a 
worshiper of God, and doeth his will, him he heareth. 
32 It hath never been heard * that any one opened 
the eyes of one born blind. 33 If this man were not 
from God, he could do nothing." 34 They answered 
and said unto him, " Thou wast altogether born in 
sins, and dost thou teach us ? " And they cast him 
out. 

35 Jesus heard that they had cast him out; 
and having found him, he said unto him, " Dost 
thou believe on the Son of God?" 36 He answered 
and said, " And who is he, Lord, that I may believe 
on him ? " 37 And Jesus said unto him, " Thou hast 
both seen him, and he that talketh with thee is he." 
38 And he said, " Lord, I believe." And he wor- 
shiped him.f 39 And Jesus said, " For judgment I 
have come into this world, that they who see not 
may see ; and that they who see may become blind." 
40 [And] those of the Pharisees that were with him 
heard these words, and said unto him, " Are we also 
blind?" 41 Jesus said unto them, " If ye were blind, 
ye would not have had sin : but now ye say, ' We 
see ;' your sin [therefore] remaineth. 

Ch.x. " Verily, verily, I say unto you, He that enter- 
eth not through the door into the sheepfold, but climb- 
eth up some other way, the same is a thief and a robber. 
2 But he that entereth in by the door is the shepherd of 
the sheep. 3 To him the door-keeper openeth; and the 



Lit. from the age, £K tov aiwvog, it hath not been heard. 



t Or, did him homage, 



48 



THE FEAST OF TABERNACLES. 



[f ART 11 L 



MATT. 



MARK 



LUKE 



JOHN X. 
sheep hear his voice : and he calleth his own sheep 
by name, and leadeth them out. 4 [And] when he 
bringeth forth his own sheep, he goeth before them, 
and the sheep follow him : for they know his voice. 
5 But a stranger they will not follow, but will flee 
from him : for they know not the voice of strangers." 
6 Jesus spake this parable * unto them : but they 
understood not what things they were which he 
spake unto them . 7 Jesus therefore said unto them 
again, " Verily, verily, I say unto you, I am tbe door 
of the sheep. 8 All whoever came before me are 
thieves and robbers : but the sheep did not hear 
them. 9 I am the door : if any one enter in through 
me, he shall be kept safe, and shall go in and come 
out, and shall find pasture. 10 The thief cometh not, but 
to steal, and to kill, and to destroy : I am come that 
the sheep may have life, and that they may have it 
abundantly. " I am the good shepherd : the good 
shepherd layeth down his life for the sheep. 12 But 
he that is a hireling, and not the shepherd, whose 
own the sheep are not, seeth the wolf coming, and 
leaveth the sheep, and fleeth, and the wolf seizeth 
them, and scattereth the sheep. 13 [Now the hireling 
fleeth,] because he is a hireling, and careth not for 
the sheep. 14 I am the good shepherd, and know 
my sheep, and am known by mine, 15 as the Father 
knoweth me, and I also know the Father : and I lay 
down my life for the sheep. l6 And other sheep I 
have, which are not of this fold : them also I must 
bring, and they shall hear my voice, and there shall 
be one fold, one shepherd. 17 On this account, the 
Father loveth me, because I lay down my life, that I 
may takef it again. 18 No one taketh it from me, but 
I lay it down of myself. I have power % to lay it down, 
and I have power J to take f it again. This com- 
mandment § have I received of my Father." 

19 There was again therefore a division among the 
Jews on account of these words. 20 And many of 
them said, " He hath a demon, and is mad ; why 
hear ye him % " 21 Others said, " These are not the 
words of a demoniac. Can a demon open the eyes 
of the blind ? " 



* Or, allegory, Trapoipia.— This word occurs in none of the other Gospels ; and in the present sense 
only in this place. St. John uses it in ch. xvi. 25, 29. It occurs once more in 2 Pet. ii. 22. In this 
place, and in the Septuagint, it denotes proverb. St. John nowhere uses TrapapoXr], parable. 



+ Or, receive. 



| Or, authority. 



Or, commission. 



RECORDS OF CHRIST'S MINISTRY, 



PART IV, 



CHRIST'S PUBLIC PREACHING IN GALILEE— IN THE INTERVAL 
BETWEEN THE FEAST OF TABERNACLES AND THAT OF DEDI- 
CATION—UNTIL THE MISSION OF THE TWELVE. 



SECT. I. 

On hearing of the Imprisonment of the Baptist, Christ begins to proclaim, 
the Approach of the Kingdom of Heaven : He calls Peter, Andrew, 
James, and John. 



MARK I. 
14 Now after John was de- 
livered up to prison, Jesus came 
into Galilee, preaching the glad 
tidings of the kingdom of God, 



MATT. IV. MARK I. LUKE 

12 Now when Jesus heard 
that John was delivered up to 
prison, he departed into Gali- 
lee : 13 and having quitted Na- 
zareth, he came and dwelt at 
Capernaum, upon the sea-coast, 
in the borders of Zabulon and 
Nephthalim : M that it might 
be fulfilled which was spoken 

i by Isaiah the prophet, saying, j Si9 . lj2 , 

| 15 < The land of Zabulon, and 
the land of Nephthalim, by the 
way of the sea, along the Jor- 
dan,* Galilee of the Gentiles ; 
16 the people that sat in dark- 
ness hath seen great light j and 
to those who sat in the region 
and shadow of death light hath 
sprung up.' 

* Or, the one by the way of the sea, the other along the Jordan, which is Galilee of the Gentiles.-— 
The territory of Zabulon adjoined the Lake of Galilee, and extended westwards from it : that of Nephthalim 
lay northwards, by the side of (irepav) the Jordan ; and this latter formed the chief part of Upper 
Galilee, or Galilee of the Gentiles. Capernaum was near the confines of these tribes, on the northwestern 
shore of the Lake. 



50 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



{PART IV. 



MATT. IV. 

17 From that time Jesus be- 
gan to preach, and to say, " Re- 
pent ye : for the kingdom of 
heaven draweth near." 

18 Now as he was walking by 
the sea of Galilee, he saw two 
brethren, Simon called Peter, 
and Andrew his brother, casting 
a net into the sea : for they 
were fishers. i9 And he saith 
unto them, " Come after me, and 
1 will make you fishers of men." 
20 And straightway they left the 
nets, and followed him. 21 And 
having gone forwards thence, he 
saw other two brethren, James 
the son of Zebedee, and John his 
brother, in a ship with Zebedee 
their father, mending their nets; 
and he called them. 22 And 
straightway they left the ship 
and their father, and followed 
him* 



MARK I. 

15 [and] saying, "The time is 
fulfilled, and the kingdom of 
God draweth near : repent ye, 
and believe the gospel." 

16 Now as he was walking by 
the sea of Galilee, he saw Simon 
and Andrew his brother, casting 
a net into the sea : for they 
were fishers. 17 And Jesus said 
unto them, " Come after me, 
and I will make you to become 
fishers of men." 18 And straight- 
way they left their nets, and 
followed him. 19 And having 
gone forwards thence a little, he 
saw James the son of Zebedee, 
and John his brother, who also 
were in the ship mending their 
nets. 20 And straightway he 
called them : and they left their 
father Zebedee in the ship with 
the hired servants, and went 
away after him. 



LUKE 



JOHN 



SECT. II. 

On the ensuing Sabbath, Christ heals the Demoniac in the Synagogue of 
Capernaum ; then, the Mother of Peter's Wife ; and, in the Evening, 
many others. 



MATT. 



Matt. 7 ; 29. 
(P- 64) 



MARK I. 
21 And they go into Ca- 
pernaum; and straight- 
way on the sabbath he 
entered into the syna- 
gogue and taught. 22 And 
they were astonished at 
his doctrine : for he taught 
them as one having au- 
thority, and not as the 
Scribes. 



LUKE IV. 
31 And he went down 
to Capernaum, a city of 
Galilee, *and taught them 
on the sabbath. 32 And 
they were astonished at 
his doctrine : for his word 
was with authority. 



JOHN 



* This specification of Capernaum shews that the record which begins here is different from that 
respecting the Rejection of Christ at Nazareth, (Part II. Sect, viii.), in which Capernaum had been 
already mentioned. There is, therefore, no objection to the separation of this from the preceding portion. 



PART IF.] 



UNTIL THE MISSION OF THE TWELVE. 



51 



MATT. VIII. 



f 



14 And Jesus going into 
the house of Peter, saw 
his wife's mother laid on 
a bed, and sick of a fever. 
15 And he touched her 
hand, and the fever left 



MARK I. 

23 And there was in 
their synagogue a man 
with an unclean spirit ; 
and he cried out, 24 say- 
ing, "Ah ! what hast thou 
to do with us, Jesus of 
Nazareth ? hast thou 
come to destroy us ? I 
know thee who thou art ; 
the Holy One of God." 
25 And Jesus rebuked 
it, saying, " Be silent, 
and come out of him." 
28 And the unclean spirit 
having torn him, and 
cried with a loud voice, 
came out of him. 27 And 
they were all amazed, 
so that they reasoned 
among themselves, say- 
ing, " What is this ? 
what new doctrine is 
this ? for with authority 
he commandeth even 
the unclean spirits, and 
they obey him." S8 And 
the report of him went 
forth straightway into all 
the surrounding region 
of Galilee. 

29 And straightway, 
when they came out of 
the synagogue, they came 
to the house of Simon 
and Andrew, with James 
and John. 30 Now the 
mother of Simon's wife 
lay sick of a fever, and 
straightway they tell him 
concerning her. 31 And 
he came and raised her 
up, taking her by the 
hand ; and straightway 



LUKE rv. 

33 And in the syna- 
gogue there was a man 
that had a spirit of an 
unclean demon ; and he 
cried out with a loud 
voice, 3i saying, " Ah ! 
what hast thou to do 
with us, Jesus of Naza- 
reth ? hast thou come to 
destroy us ? I know thee 
who thou art ; the Holy 
One of God." 35 And 
Jesus rebuked it, say- 
ing, " Be silent, and 
come out of him." And 
the demon having thrown 
him into the midst, came 
out of him, having hurt 
him not. 36 And amaze- 
ment came upon all, and 
they spake among them- 
selves, saying, " What 
word is this? for with 
authority and power he 
commandeth the unclean 
spirits, and they come 
out." 37 And a rumour 
went forth concerning 
him into every place of the 
surrounding region. 



38 And he arose out of 
the synagogue, and en- 
tered into the house of 
Simon. Now the mother 
of Simon's wife was taken 
with a great fever ; and 
they besought him for 
her. & And he stood 
above her, and rebuked 
the fever : and it left 
her; and immediately she 



JOHN 



* St. Matthew records the following facts among the transactions succeeding the Sermon on the Mount ; 
and they have a local connexion with them. In tbis case, however, St. Mark's arrangement must be 
preferred ; as he too closely connects (ver. 29) the cure of Peter's mother-in-law with that of the demoniac, 
to allow us to suppose that they did not occur on the same day: while his obvious and recorded 
intimacy with that Apostle, renders his order preferable, in this case, to that of St. Matthew, who as yet 
was not a constant eye witness. 



52 



CHRIST'S PUBLIC PREACHING IN GALILEE 



[PART IV. 



MATT. VIII. 
her : and she arose, and 
ministered unto them. 

16 Now when evening 
was come, they brought 
unto him many possessed 
with demons : and he 
cast out the spirits by 
a word, and healed all 
that were sick : 17 that it 
might be fulfilled * which 
was spoken by Isaiah the 
prophet, saying, 'He took 
away our infirmities, and 
bare away our diseases.' 



MARK I. 
the fever left her, and she 
ministered unto them. 

32 Now when evening 
was come, when the sun 
had set, they brought 
unto him all that ^ere 
diseased, and those who 
were possessed with de- 
mons. 33 And the whole 
city was gather ed together 
at the door. 34 And he 
healed many that were 
sick of divers diseases, 
and cast out many de- 
mons ; and suffered not 
the demons to speak, be- 
cause they knew him. 



LUKE IV. 
arose and ministered unto 
them. 

40 Now when the sun 
was setting, all who had 
any sick with divers 
diseases brought them 
unto him ; and he laid 
his hands on every one 
of them, and healed them. 
41 And demons also came 
out of many, crying out, 
and saying, " Thou art 
the Son of God." And 
rebuking them, he suffered 
them not to speak : for 
they knew that hf was 
the Christ 



SECT. III. 

On the Day after the Sabbath, our Lord begins his First Progress through 
Galilee : General Account of it. 



MATT. IV. 



23 And Jesus went 
about all Galilee, teach- 
ing in their synagogues, 
and preaching the glad 



MARK I. 

35 And in the morning, 
rising up a great while 
before day, he went out, 
and departed into a so- 
litary place, and there 
prayed. 36 And Simon 
and they that were with 
him followed him. 37 And 
when they had found him, 
they said unto him, " All 
are seeking thee." 3S And 
he saith unto them, " Let 
us go into the next towns, 
that I may preach there 
also ; for therefore came I 
forth." 39 And he preach- 
ed in their synagogues 
throughout all Galilee, 
and cast out demons. 



LUKE IV. 

42 And when it was day, 
he departed and went 
forth into a solitary place : 
and the multitudes sought 
him, and came unto him, 
and stayed him, that he 
might not depart from 
them. 



43 But he said unto 
them, " I must preach 
the glad tidings of the 
kingdom of God to other 
cities also : for therefore 
I have been sent forth." 

44 And he preached in 
the synagogues of Ga- 
lilee. 



JOHN 



* Or, so that it was fulfilled.— The reference is to /*. liii. 4. The rendering of the passage quoted, follows 
Newcome, except that he ha» 'removed' instead of 'bare away'. 



PART IF.] 



UNTIL THE MISSION OF THE TWELVE. 



53 



MATT. IV. 
tidings of the kingdom, 
and healing every dis- 
ease and every weakness 
among the people. 24 And 
the report of him went 
throughout all Syria : 
and they brought unto 
him all that were sick, 
persons afflicted with di- 
vers diseases and tor- 
ments, and demoniacs, 
and lunatics, and para- 
lytics ; and he healed 
them. 25 And there fol- 
lowed him great mul- 
titudes from Galilee, and 
Decapolis, and Jerusa- 
lem, and Judea, and 
the country beyond the 
Jordan. 



MARK 



LUKE 



JOHN 



SECT. IV. 

At the close of our Lord's First Progress through Galilee, he delivers his 
Sermon on the Mount, near Capernaum* 



MATT. v. 
Now seeing the multitudes, 
he went up a mountain : and 
when he had sat down, his dis- 
ciples came unto him. 2 And 
he opened his mouth, and 
taught them, saying, 3 "Bless- 
edf are the poor in spirit: for 
theirs is the kingdom of heaven. 
4 Blessed are they that mourn : 
for they shall be comforted : 



MARK 



LUKE VI. 



20 And he lifted up his 
eyes on his disciples, and said, 
" Blessed are ye poor : for 
yours is the kingdom of God. 



JOHN 



* In St. Luke's Collection of Discourses, &c.(see p. 35,) there are several passages closely corresponding 
with parts of the Sermon on the Mount as recorded by St. Matthew, some of which may possibly have 
been delivered only in this Discourse. It has not, however, been deemed expedient to separate these 
from their context ; but they are given here for the purpose of comparison. — That the Discourse recorded 
by St. Luke, in chap, vi., is the same with that in St. Matthew's Gospel, is, very decidedly, the most 
probable supposition See the Note at the end of this Section, p. 64. 



T Maicapioi is rendered happy by Newcome, Campbell, and others. But the Septuagint employs 
this word in the Psalms where we have blessed; and blessed is much more forcible than happy, always 
conveying a reference to the appointment and blessing of God. 



54 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. V. 

5 Blessed are the meek : for 
they shall inherit the land. 

6 Blessed are they that hunger 
and thirst after righteousness : 
for they shall be filJed. 7 Bless- 
ed are the merciful : for they 
shall obtain mercy. 8 Blessed 
are the pure in heart : for they 
shall see God. 9 Blessed are 
the peacemakers : for they shall 
be called sons of God. 10 Bless- 
ed are they that are persecuted 
for righteousness' sake : for 
theirs is the kingdom of heaven. 
11 Blessed are ye, when men 
shall revile you, and persecute 
you, and say every thing evil 
against you for my sake, [speak- 
ing falsely]. 12 Rejoice, and be 
exceeding glad : for great is your 
reward in heaven : for so per- 
secuted they the prophets that 
were before you. 



13 " Ye are the salt of the 
earth : but if the salt have lost 
its savour, wherewith shall it be 
salted? it is thenceforth good 
for nothing, but to be cast out, 
and trodden under foot by men. 
14 Ye are the light of the world. 
A city placed on a hill cannot 
be hid. 15 And men do not 
light a candle, and put it under 
the measure, but on the candle- 
stick ; and it shineth unto all 
that are in the house. 16 So let 
your light shine before men, 
that they may see your good 



MARK 



LUKE VI. 

21 Blessed are ye that hunger 
now : for ye shall be filled. 
Blessed are ye that weep now : 
for ye shall laugh. 



22 Blessed are ye, when men 
shall hate you, and when they 
shall separate you from them, 
and revile you, and cast out 
your name as evil, for the Son 
of man's sake. 23 Rejoice ye in 
that day, and leap for joy : for, 
behold, your reward is great 
in heaven : for thus did their 
fathers unto the prophets. 
24 But woe for you that are 
rich! for ye receive your con- 
solation. ^ Woe for you that 
are filled ! for ye shall hunger. 
Woe for yon that laugh now ! for 
ye shall mourn and weep. 26 Woe 
for you when men speak well 
of you ! for thus did their fathers 
to the false prophets. 



Ch. xi. 33. 

" Now no one having lighted 
a candle putteth it into a secret 
place, nor under the measure, 
but on the candlestick, that they 
who come in may see the light. 



PART IV. 



UNTIL THE MISSION OF THE TWELVE. 



55 



MATT. V. 
works and glorify your Father 
who is in heaven. 

17 '•' Think not that I have 
come to destroy the law, or the 
prophets: I have not come to 
destroy, but to fulfil. 1S For 
verily I say unto you, Until hea- 
ven and earth pass away, one 
jot or one tittle shall by no 
means pass away from the law, 
till all be fulfilled. 19 Whoso- 
ever therefore shall break one 
of the least of these command- 
ments, and shall teach men so, 
he shall be called least in the 
kingdom of heaven : but who- 
soever shall do and teach them, 
the same shall be called great 
in the kingdom of heaven. 
20 For I say unto you, Unless 
your righteousness shall abound 
more than that of the Scribes 
and Pharisees, ye shall by no 
means enter into the kingdom 
of heaven. 

21 " Ye have heard that it 
hath been said to them of old 
time, ' Thou shalt not kill ; and 
whosoever shall kill shall be 
in danger of the judgment:' 

22 but I say unto you, Every one 
who is angry with his brother 
without a cause shall be in 
danger of the judgment : and 
whosoever shall say to his bro- 
ther, ' Raca,' vain empty fellow, 
shall be in danger of the coun- 
cil : and whosoever shall say, 
* Moreh,' vile worthless wretch, 
shall be in danger of hell fire.* 

23 If therefore thou bring thy 
gift to the altar, and there re- 
member that thy brother hath 
any complaint against thee ; 

24 leave there thy gift before the 
altar, and go thy way ; first obtain 
reconciliation with thy brother, 



MARK 



LUKE 



JOHN 



* Lit. of the Gehenna of fire. 



56 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. V. 
come and 



offer thy 



and then 
gift. 

25 "Agree with thine adver- 
sary quickly, while thou art in 
the way with him ; lest the 
adversary deliver thee to the 
judge, and the judge deliver thee 
to the officer, and thou he cast 
into prison. 26 Verily I say un- 
to thee, Thou shalt by no 
means come out thence, till 
thou hast paid the uttermost 
farthing. 

27 " Ye have heard that it hath 
been said, ' Thou shalt not com- 
mit adultery : ' 28 but I say un- 
to you, Every one who looketh 
on a woman so as to lust after 
her, hath already committed 
adultery with her in his heart. 
29 But if thy right eye is causing 
thee to offend, pluck it out, and 
cast it from thee : for it is pro- 
fitable for thee that one of thy 
members should perish, and that 
thy whole body should not be 
cast into hell. 30 And if thy 
right hand be causing thee to 
offend, cut it off, and cast it 
from thee : for it is profitable 
for thee that one of thy mem- 
bers should perish, and that thy 
whole body should not be cast 
into hell. 

31 " It hath been said, 'Who- 
soever shall put away his wife, 
let him give her a writing of 
divorcement': 32 but I say un- 
to you, Whosoever shall put 
away his wife, except for the 
cause of fornication, causeth 
her to commit adultery : and 
whosoever shall marry her that 
hath been put away, eommitteth 
adultery. 

33 " Again, ye have heard that 
it hath been said to them of old 
imc, ' Thou shalt not forswear 



MARK 



LUKE 

Ch. xii. 58, 59. 
" For when thou goest with 
thine adversary to the magis- 
trate, while on the way, give 
diligence to be delivered from 
him; lest he drag thee to the 
judge, and the judge deliver 
thee to the officer, and the offi- 
cer cast thee into prison. 59 I 
say unto thee, thou wilt by no 
means depart thence, till thou 
payest even the last mite." 



JOHN 



Ch. xvi. 18. 
" E very one who putteth away 
his wife and marrieth another, 
eommitteth adultery ; and every 
one who marrieth her that hath 
been put away by her husband, 
eommitteth adultery." 



PART IV.] 



UNTIL THE MISSION OF THE TWELVE. 



57 



MATT. V. 
thyself, but shalt perform unto 
the Lord thine oaths:' 34 but I 
say unto you, Swear not at all : 
neither by heaven, for it is the 
throne of God ; 35 nor by the 
earth, for it is his footstool ; 
nor by Jerusalem, for it is the 
city of the great King. 36 Nei- 
ther shalt thou swear by thy 
head, because thou canst not 
make one hair white or black. 
37 But let your communication 
be, Yea, yea ; Nay, nay : for 
whatsoever is more than these 
cometh of evil. 

ss «y e have heard that it 
hath been said, ' An eye for an 
eye, and a tooth for a tooth : ' 
39 but I say unto you, that ye 
resist not evil : but whosoever 
shall smite thee on thy right 
cheek, turn to him the other 
also. 40 And if any man desires 
to sue thee at law, and to take 
away thy vest, let him have thy 
mantle also. 41 And whosoever 
shall compel thee to go one 
mile, go with him two. 42 Give 
to him that asketh thee, and 
from him that desireth to bor- 
row from thee turn not thou 
away. 

43 " Ye have heard that it 
hath been said, * Thou shalt 
love thy neighbour, and hate 
thine enemy : » 44 but 1 say 
unto you, Love your enemies, 
[bless them that curse you, do 
good to them that hate you,] 
and pray for them that despite- 
fully use you, and persecute 
you ; 45 that ye may be sons of 
your Father who is in heaven : 
for he maketh his sun to rise on 
the evil and the good, and send- 
eth rain on the just and the 
unjust. 46 For if ye love them 
that love you, what reward have 



MARK 



LUKE VI. 



JOHN 



29 " Unto him that smiteth 
thee on the cheek, offer also the 
other ; and him that taketh 
away thy mantle forbid not to 
take thy vest also. 



30 Give to every one that asketh 
of thee ; and from him that 
taketh away what is thine ask 
it not again. 



27 " But I say unto you that 
hear, Love your enemies, do 
good to them that hate you, 
28 bless them that curse you, 
and pray for them that despite- 
fully use you. 

32 " And if ye love those 
that love you, what thanks have 
ye ? for sinners also love those 
that love them. 33 And if ye 
do good to them that do good 
to you, what thanks have ye? 
for sinners also do the same. 



58 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. V. 
ye! do not even the publicans 
the same 1 47 And if ye salute 
your brethren only, what do ye 
that is excellent % do not even 
the heathens so % 48 Be ye 
therefore perfect, as your Fa- 
ther who is in heaven is perfect. 



Ch. vi. " Tate heed that ye 
do not your acts of righteous- 
ness before men, in order to be 
seen by them j for otherwise ye 
have no reward with your Father 
who is in heaven. 2 When there- 
fore thou doest alms, sound not 
a trumpet before thee, as the 
hypocrites do in the synagogues 
and in the streets, that they may 
be glorified by men. Verily I 
say unto you, They have their 
reward. 3 But when thou doest 
alms, let not thy left hand know 
what thy right hand doeth : 
4 that thine alms may be in se- 
cret : and thy Father who seeth 
in secret shall himself reward 
thee [openly.] 
5 " And when thou prayest, thou 
shalt not be as the hypocrites : 
for they love to pray standing in 
the synagogues and in the cor- 
ners of the streets, that they may 
be seen by men. Verily, I say 
unto you, They have their re- 
ward. 6 But thou, when thou 
prayest, enter into thy closet, 
and when thou hast shut thy 
door, pray to thy Father who 
is in secret ; and thy Father who 
secth in secret shall reward thee 
openly. 7 But when ye pray, 



MARK 



LUKE VI. 

34 And if ye lend to those from 
whom ye hope to receive again, 
what thanks have ye 1 for sin- 
ners also lend to sinners, that 
they may receive as much again. 

35 But love ye your enemies, 
and do good, and lend, hoping 
for nothing again -, and your 
reward shall be great, and ye 
shall be sons of the Highest: 
for he is kind unto the un- 
thankful and evil. 36 Be ye 
therefore merciful, as your Fa- 
ther also is merciful. 



JOHN 



PART IV.] 



UNTIL THE MISSION OF THE TWELVE. 



59 



MATT VI. MARK LUKE JOHN 

use not vain repetitions,* as the 
heathens do : for they think that 
they shall be heard for their 
much-speaking. 8 Be not ye 
therefore like unto them : for 
your Fatherknoweth what things 
ye have need of before ye ask 
him. 9 After this manner there- 
fore pray ye : 'Our Father who 
art in heaven : hallowed be thy 
name : 10 thy kingdom come : 
thy will be done, as in heaven, 
so also on earth. ll Give us this 
day our daily bread.f 12 And 
forgive us our trespasses, J as 
we forgive those who trespass + 
against us. 13 And lead us not 
into temptation, but deliver us 
from evil.' § u For if ye forgive 
men their offences, your heavenly 
Father will also forgive you: 
15 but if ye forgive not men [their 
offences,] neither will your Fa- 
ther forgive your offences. 

i6 u Moreover when ye fast, 
be not, as the hypocrites, of 
sad countenance : for they dis- 
figure their faces, that they may 
appear unto men to fast Verily 
I say unto you, They have their 
reward. 17 But when thou fastest, 
anoint thy head, and wash thy 
face ; 18 that thou appear not 
unto men to fast, but unto thy 
Father who is in secret : and 



* Or, many idle words. Or, a vain multiplicity of words. 

+ Or, the food needful for our subsistence. 

J Lit. our debts — our debtors. But see the Note in p. 36. 

§ The Doxology is left out of the text by Griesbach and by Scholz ; and is omitted by Archbp. 
Newcome in his translation. The evidence against its having formed a part of the original Gospel, is 
deemed decisive by Erasmus, Grotius, Mill, Bengel, Wetstein, Kuinoel, and other eminent critics. 
It appears to have been derived from the Liturgies of the Church. It is, indeed, found in the great bulk 
of the manuscripts and versions : nevertheless, those few manuscripts which do not contain it are of high 
authority and value; none of the Latin fathers, (even those who wrote commentaries oh the prayer,) take 
-ny notice of it ; and among the Greek fathers, Origen, who flourished in the third century, takes no notice 
c it, though he points out the difference between the prayer in Matthew and that in Luke. 



60 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



MATT. VI. 
thy Father who seeth in secret, 
shall reward thee. 

19 « Treasure not up for 
yourselves treasures upon earth, 
where moth and rust corrupt- 
eth, and where thieves break 
through and steal : 20 but trea- 
sure up for yourselves treasures 
in heaven, where neither moth 
nor rust corrupteth, and where 
thieves do not break through or 
steal : 21 for where your trea- 
sure is, there will your heart 
be also. 

22 " The light of the body is 
the eye : if therefore thine eye 
be single, thy whole body shall 
be full of light. 23 But if thine 
eye be evil, thy whole body shall 
be full of darkness. If there- 
fore the light that is in thee 
is darkness, how great that 
darkness ! 

24 " No one can serve two 
masters : for either he will hate 
the one and love the other ; or 
else he will hold to the one 
and despise the other. Ye can- 
not serve God and mammon.* 

25 Therefore I say unto you, 
Take no anxious thought for 
your life, what ye shall eat, or 
what ye shall drink ; nor yet for 
your body, what ye shall put on. 
Is not the life more than food, 
and the body than raiment? 

26 Behold the birds of heaven, 
that they sow not, nor reap, nor 
gather into barns ; f and yet your 
heavenly Father feedeth them. 
Are ye not much better than 
they ? ^ And which of you by 
taking anxious thought can add 
one cubit to his stature? % 28 And 
why take ye anxious thought for 



MARK 



LUKE 

Ch. xii. 33, 34. 

33 " Sell your possessions, 
and give alms ; provide your- 
selves bags which wax not old, 
a treasure in the heavens that 
faileth not, where no thief 
approacheth, neither moth cor- 
rupteth. 34 For where your trea- 
sure is, there will your heart be 
also." 



Ch. xi. 34, 35. 

34 "The light of the body 
is the eye : when therefore 
thine eye is single, thy whole 
body also is full of light ; but 
when it is evil, thy body also 
is full of darkness. 35 Take 
heed therefore that the light 
which is in thee be not dark- 



Ch. xii. 22—31. 
22 " And he said unto his dis- 
ciples, Therefore I say unto you, 
Take no anxious thought for 
your life, what ye shall eat ; nor 
for the body, what ye shall put 
on. 23 The life is more than 
food, and the body than raiment. 
24 Consider the ravens, that they 
neither sow nor reap ; which 
have neither storehouse nor 
barn;f and yet God feedeth 
them : how much better are ye 
than the birds ! * And which 
of you by taking anxious thought 
can add one cubit to his sta- 
ture. + 26 If then ye are not 
able to do that thing which 



JOHN 



* Or, riches. Mammon was a deity presiding over wealth. 

t The same word in the original is translated garner in Matt, iii, 12. and Luke iii. IT. 

t Or, life, iiXiKia. 



PART jr.] 



UNTIL THE MISSION OF THE TWELVE. 



61 



MATT. VI. 
raiment ? Consider the lilies of 
the field, how they grow ; they 
toil not, nor do they spin : 29 yet 
I say unto you, Not even So- 
lomon in all his glory was ar- 
rayed like one of these.* 30 Now 
if God so clothe the grass of the 
field, which to-day is there, and 
to-morrow is cast into the oven, 
will he not much more clothe you, 
O ye of little faith ? 31 There- 
fore take no anxious thought, 
saying, What shall we eat ? or, 
What shall we drink ? or, What 
shall we put on ? 32 (for after 
all these things do the Gentiles 
seek :) for your heavenly Father 
knoweth that ye have need of 
all these things. 33 But seek ye 
first the kingdom of God, and the 
righteousness of it ; and all these 
things shall be added unto you. 
34 Take therefore no anxious 
thought for the morrow: for 
the morrow shall take anxious 
thought for the things of itself. 
Sufficient unto the day is the 
evil thereof. 

Ch. vii. " Judge not, that ye 
be not judged. 



MARK 



2 For with what judgment ye 
judge, ye shall be judged : and 
with what measure ye measure, 
it shall be measured to you. 



LUKE [XII.] VI. 
is least, why take ye anxious 
thought for the rest? 27 Con- 
sider the lilies how they grow : 
they toil not, nor do they spin ; 
and yet I say unto you, Not 
even Solomon in all his glory 
was arrayed like one of these.* 

28 Now if God so clothe the 
grass, which is to-day in the 
field, and to-morrow is cast into 
the oven, how much more will 
he clotheyou, O ye of little faith? 

29 And seek not ye what ye shall 
eat, or what ye shall drink, 
neither be ye of doubtful mind. 

30 For after all these things do 
the nations of the world seek : 
and your Father knoweth that 
ye have need of these things. 

31 But seek ye the kingdom of 
God ; and all these things shall 
be added unto you." 



Ch. vi. 37 " And judge not, and 
ye shall not be judged: condemn 
not, and ye shall not be con- 
demned: forgive, and ye shall be 
forgiven : 38 give, and it shall be 
given unto you ; good measure, 
pressed down and shaken and 
running over, shall men give 
into your bosom. For with the 
same measure with which ye 
measure, it shall be measured to 
you again." 3i} (And he spake a 
parable unto them : "Can a blind 
man lead a blind man ? will they 
not both fall into the ditch? 



* "The fields of the Levant are overrun with the Amaryllis lutea, whose golden liliaceous flowers, in 
autumn, afford one of the most brilliant and gorgeous objects in nature."— Sir James Edward Smith's 
Considerations, p. 39. This flower blossoms towards the end of September, and continues through the 
^ole of October. 



JOHN 



62 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV, 



MATT. VII. 



3 And why beholdest thou the 
mote that is in thy brother's eye, 
but considerest not the beam 
that is in thine own eye ? 4 Or 
how wilt thou say to thy brother, 
* Let me take out the mote from 
thine eye ; ' and, behold, a beam 
is in thine own eye? 5 Thou 
hypocrite, first take out the beam 
from thine own eye ; and then 
shalt thou see clearly to take 
out the mote from thy brother's 
eye. 



6 " Give not that which is 
holy unto the dogs, neither cast 
your pearls before swine, lest 
they trample them under their 
feet, and turn again and rend 
you. 

7 " Ask, and it shall be given 
you ; seek, and ye shall find ; 
knock, and it shall be opened 
unto you. 8 For every one that 
asketh, receiveth ; and he that 
seeketh, findeth ; and to him 
that knocketh, it shall be open- 
ed. 9 But f what man is there 
of you, who, if his son ask for 
bread, | will give him a stone? 
10 and if he ask for a fish, will 
give him a serpent? u If ye 
then, being evil, know horn to 
give good gifts unto your chil- 
dren, how much more will your 
Father who is in heaven give 
good things to them that ask 
him! 



" All things therefore what- 



MARK 



LUKE VI. 

40 A disciple is not above his 
teacher : but every disciple fully 
instructed will be as his teacher.)* 

41 And why beholdest thou the 
mote that is in thy brother's eye, 
but considerest not the beam 
that is in thine own eye ? 42 Or 
how canst thou say to thy 
brother, e Brother, let me take 
out the mote that is in thine 
eye,' though thou thyself be- 
holdest not the beam that is in 
thine own eye ? Thou hypocrite, 
first take out the beam from 
thine own eye, and then shalt 
thou see clearly to take out the 
mote that is in thy brother's 
eye. 



Ch. xi. 9—13. 

" Ask, and it shall be given 
you -, seek, and ye shall find ; 
knock, and it shall be opened 
unto you. 10 For every one that 
asketh, receiveth ; and he that 
seeketh, findeth ; and to him 
that knocketh, it shall be open- 
ed. n Now if a son shall ask 
bread | from any one of you that 
is a father, will he give him a 
stone ? or if a fish, will he for a 
fish give him a serpent ? 12 or if 
he shall ask an egg, will he give 
him a scorpion ? 13 If ye then, 
being evil, know horv to give 
good gifts unto your children, 
how much more will your 
heavenly Father give the Holy 
Spirit § to them that ask him ! " 

Ch. vi. 31 " And as ye would 



JOHN 



* Or, but every disciple will be exactly trained as his teacher. 

t The conjunction r\, or, here merely indicates connection. It is not translated in ch. xx. 15. 

$ Or, a loaf. § Or, a holy spirit. 



PART IV.-] 



UNTIL THE MISSION OF THE TWELVE. 



63 



MATT. VII. 
soever ye would that men should 
do to you, do ye even so unto 
them : for this is the law and 
the prophets. 

13 " Enter ye in through the 
strait gate : for wide is the 
gate, and hroad is the way, 
that leadeth to destruction ; and 
there are many who enter in 
through it. u How narrow is 
the gate, and straitened the way, 
which leadeth unto life ! and 
there are few that find it. 

15 " Beware of false prophets, 
who come to you in sheep's 
clothing, but inwardly are ra- 
vening wolves. 16 By their 
fruits ye shall know them. Do 
men gather grapes from thorns, or 
figs from thistles? 17 Thus every 
good tree bringeth forth good 
fruit; but a corrupt tree bring- 
eth forth evil fruit. 18 A good 
tree cannot bring forth evil 
fruits, nor can a corrupt tree 
bring forth good fruits. 19 Every 
tree that bringeth not forth 
good fruit is hewn down, and 
cast into the fire. 20 Wherefore 
by their fruits ye shall know 
them. 



21 " Not every one that saith 
unto me, ' Lord, Lord,' shall en- 
ter into the kingdom of heaven ; 
but he that doeth the will of 
my Father who is in heaven. 
22 Many will say to me in that 
day, ' Lord, Lord, have we 
not prophesied in thy name ? 



MARK 



LUKE VI. 
that men should do to you, do 
ye also to them in like manner. 



43 a Yox a good tree bringeth 
not forth corrupt fruit ; neither 
doth a corrupt tree bring forth 
good fruit* 44 For every tree is 
known by its own fruit. For of 
thorns men do not gather figs, 
nor of a bramble-bush do they 
cut grapes. 



45 The good man out of the good 
treasure of his heart bringeth 
forth that which is good ; and 
the evil [man] out of the evil 
[treasure of his heart] bringeth 
forth that which is evil : for 
out of the abundance of the 
heart his mouth speaketh. 



JOHN 



* Or, for a tree is not good, producing corrupt fruit ; nor is a tree corrupt, producing good fruit. 



64 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



IP ART IV. 



MATT. VII. 
and in thy name cast out de- 
mons? and in thy name done 
many mighty works 1 ' 23 And 
then I will declare unto them, 
' I never knew you : depart from 
me, ye that work iniquity.' 



24 " Every one therefore who 
heareth these words of mine, 
and doeth them, I will liken 
him unto a wise man, who built 
his house upon the rock : ^ and 
the rain descended, and the tor- 
rents came, and the winds blew, 
and beat upon that house ; and 
it fell not : for it was founded 
upon the rock. 26 And every 
one that heareth these say- 
ings of mine, and doeth them 
not, shall be likened unto 
a foolish man, who built his 
house upon the sand : 27 and 
the rain descended, and the 
torrents came, and the winds 
blew, and beat upon that house ; 
and it fell : and great was the 
fall of it." 

* 

28 And it came to pass, when 
Jesus ended these words, that 
the multitudes were astonished 
at his doctrine ; M for he taught 
them as one having authority, 
and not as the Scribes." 



MARK 



Mark 1 ; 22 
(p. 50) 



LUKE VI. 



43 " But why do ye call me 
4 Lord, Lord,' and do not the 
things which I say? 47 Every 
one that cometh to me, and 
heareth my words, and doeth 
them, I will shew you to whom 
he is like. 48 He is like a man 
building a house, who digged, 
and sunk deep, and laid the 
foundation on the rock : and 
when the flood arose, the torrent 
rushed vehemently upon that 
house, and could not shake it; for 
it was founded upon the rock. 
49 But he that heareth, and 
doeth not, is like a man who 
built a house upon the earth, 
without a foundation ; against 
which the torrent rushed ve 
hemently, and straightway it 
fell : and the ruin of that house 
was great." 



JOHN 



* Macknight, Greswell, &c, suppose the record by St. Matthew to be of a different discourse from 
that recorded by St. Luke: Newcome, Priestley, &c, regard the two Evangelists as recording the same 
discourse. The position of the discourse in Luke is the chief if not the only argument against the identity 
of it with that in Matthew ; and the nature of St. Luke's Gospel (see Prel. Diss.) greatly weakens the 
force of this consideration. For the identity, there are the following facts. (1) The records present the 
same commencement and the same conclusion; and both of these are remarkable. (2) There is very little 
in Luke's record, which is not included in Matthew's. (3) The train of thought is so completely 
correspondent, that in adapting the order in Luke to that in Matthew, we have the following series, 
ver. 20—26, 29, 30, 27, 28, 32—42, 31, 43, 45—49. (4) At the close of each record we find it stated, that 
when Jesus had ended his discourse, he went into Capernaum, and there healed the Centurion's servant. 
This last fact is decisive. — St. Luke has recorded many discourses not found in St. Matthew's Gospel; but 
Matthew's record of the Sermon on the Mount, of itself makes his Gospel inestimable. 



PART IF.] 



UNTIL THE MISSION OP THE TWELVE. 



65 



SECT. V. 

After the Sermon on the Mount, before entering Capernaum, our Lord cures 
the Leper ; and, in the City, the Centurion's Servant. 



MATT. VIII. 
1 Now when lie came 
down from the mountain, 
greatmultitudes followed 
him. 2 And, behold, a 
leper cometh to him, and 
worshipeth him,* saying, 
r Lord, if thou wilt, thou 
canst make me clean." 
5 And Jesus stretched 
forth his hand and touch- 
ed him, saying, " I will : 
be thou made clean." 
And straightway his le- 
prosy was made clean. 



* And Jesus saith to him, 
" See thou tell no one : 
but go thy way, shew 
thyself to the priest, and 
offer the gift which Moses 
commanded, for a tes- 
timony unto them." 



MARK I. 
40 And a leper cometh 
to him, entreating him, 
and kneeling down to 
him, and saying unto 
him, " If thou wilt, thou 
canst make me clean." 
41 And Jesus, moved with 
compassion, stretched 
forth his hand and touch- 
ed him, and saith unto 
him, " I will : be thou 
made clean." 42 And 
when he had spoken, 
straightway the leprosy 
departed from him, and 
he was made clean. 
43 And having strictly 
charged him, he straight- 
way sent him forth, 44 and 
saith unto him, " See 
thou tell nothing to any 
one, but go thy way, 
shew thyself to the priest, 
and offer, for thy cleans- 
ing, those things which 
Moses commanded, for a 
testimony unto them." 
45 But when he had gone 
forth, he began to publish 
it much, and to spread 
abroad the report, (so that 
Jesus could no longer 
enter openly into the ci- 
ty,f but was without in 
solitary places ; ) and they 
came to him from every 
quarter. 



LUKE V. 
12 And it came to 
pass when he was in + 
one of the cities that, be- 
hold, a man full of leprosy 
came ,• and seeing Jesus, 
he fell on his face, and 
besought him, saying, 
" Lord, if thou wilt, thou 
canst make me clean." 
13 And he stretched forth 
his hand and touched 
him, saying, " I will : be 
thou made clean." And 
straightway the leprosy 
departed from him. 



14 And he charged him 
to tell no one : " but go 
and shew thyself to the 
priest, and offer, for thy 
cleansing, according as 
Moses commanded, for a 
testimony unto them." 

15 But the report went 
abroad the more con- 
cerning him ; and great 
multitudes came together 
to hear him, and to be 
healed by him of their 
infirmities : but he with- 
drew into solitary places, 
and prayed. 



JOHN 



* Or, did him reverence Cor, homage.) This is preferable also in p. 47. 

+ This obviously refers to the speedy, not to the immediate, effect. Our Lord entered into Capernaum 
at this time ; but the next day he went to the south of Galilee ; and soon after into the region of Gadara. 

i Lepers were not allowed to be in cities. The preposition, however, is £V, in; and it is not probable 
that St. Luke would have employed it if he had meant near to. The Hebrew ^ denotes both in and 
at, or near to ; but unless some reason presented itself to the contrary, it would naturally be rendered 



66 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IF. 



MATT. VIII. 

5 Now when Jesus en- 
tered into Capernaum, a 
centurion came to him,en- 
treating him, 6 and say- 
ing, " Lord, my servant* 
lieth in my house a pa- 
ralytic, grievously tor- 
mented." 7 And Jesus 
saith unto him, " I will 
come and heal him." 



MARK 



8 And the centurion an- 
swered and said, " Lord, 



LUKE VII. 
Now when he had fi- 
nished all his sayings 
in the hearing of the 
people he entered into 
Capernaum. 2 And a 
certain centurion's ser- 
vant, who was very dear 
to him, was sick, and 
about to die. 3 But the 
centurion having heard 
concerning Jesus, sent to 
him elders of the Jews, 
beseeching him by them,j- 
that he would come and 
restore his servant. 4 And 
they came to Jesus and 
entreated him earnestly, 
saying, " He is worthy 
for whom thou wilt do 
this ; { 5 for he loveth our 
nation, and himself hath 
built us a synagogue." 
6 And Jesus went with 
them : but when he was 
now not far from the 
house, the centurion sent 
friends to him, saying to 
him by them,f " Lord, 



JOHN 



* The original, here and in the next page, where the asterisk is affixed, is Ttaig, child, servant : in 
the other cases where ' servant ' occurs, it is covXog, slave. 

+ The remarkable construction of the Greek in the 3d and 6th verses, (the participles rendered beseeching 
and saying being in the singular number,) contributes to explain the origin of the diversity between 
St. Luke's account and St. Matthew's. The details given by Luke shew that the Centurion did not come 
personally to Christ : but since his friends who brought the second message, (or rather the chief person 
who spoke,) obviously delivered it in the Centurion's own words, and in the first person, according to the 
custom of the east— as probably the Elder also did, who delivered the first message— those bystanders who 
knew none of the parties personally, might naturally form the impression that the Centurion himself had 
said to Christ what in fact his friend said in the Centurion's words. The statement in Matthew's record, 
that the Centurion came to Jesus, and spake to him, is thus sufficiently explained. It is probable that St. 
Matthew was not present at the transaction, but recorded it as he learnt it : his informant was only mis- 
taken in supposing the application of the Centurion to have been in person : and the mistake was a natural 
one. The facts, that he applied to Jesus, humbly yet earnestly, in behalf of a valued servant, and that 
Jesus miraculously healed the servant without going to the house where he was, are unaffected by the 
inconsistency in the details. St. Luke obviously derived his account from some one well acquainted with 
those details — the Centurion himself, perhaps, or some one of those who came to Jesus in his behalf: 
St. Matthew, from a less informed eye-witness. It is observable that St. Mark, the companion of Peter, 
does not record the miracle. It seems natural that Peter should, immediately on entering Capernaum, go 
to his own home : if so he would not be an eye-witness. As to St. Matthew, who had not yet been called 
from his stated occupation, but who must have been a hearer of the Sermon on the Mount, which he alone 
fully records— a service for which his employments peculiarly qualified him, — one can scarcely doubt 
that, when Jesus had ended his inestimable discourse, he would hasten home to commit to writing that 
which divine providence prepared and appointed him to record. 

t Or, He is worthy that thou suouldst do this for him, a%log ecnv tfi TtaptZa tovto. 



PART IF.] 



UNTIL THE MISSION OP THE TWELVE. 



67 



MATT. VIII. 
I am not fit that thou 
shouldst enter under my 
roof : but only speak the 
word, and my servant * 
will be healed. 



9 And indeed I am a 
man under authority, 
having soldiers under 
myself ; and I say to this 
mod, ' Go,' and he goeth ; 
and to another, ' Come,' 
and he cometh ; and to 
my servant, ' Do this,' 
and he doeth it." 10 And 
when Jesus heard this, 
he wondered, and said 
to them that followed, 
r Verily I say unto you, 
Not even in Israel, have 

I found faith so great. 

II And I say unto you, 
that many will come 
from the east and the 
west, and be placed at 
table f with Abraham, 
and Isaac, and Jacob, in 
the kingdom of heaven : 

12 but the sons of the 
kingdom will be cast out 
into the outer darkness : 
there will be weeping 
and gnashing of teeth." 

13 And Jesus said unto 
the centurion, " Go thy 
way ; and as thou hast 
believed, be it done unto 
thee." And his servant* 
was healed in that very 
hour. 



MARK 



LUKE VII. 

trouble not thyself; for 
I am not St that thou 
shouldst enter under my 
roof. 7 Wherefore also 
I did not think myself 
worthy to come unto 
thee ; but speak by word, 
and my servant * will be 
healed. 8 And indeed I 
am a man placed under 
authority, having soldiers 
under myself j and I say 
to this man, ' Go,' and 
he goeth; and to another, 
' Come,' and he cometh ; 
and to my servant, ' Do 
this,' and he doeth it." 
9 And when Jesus heard 
these things, he wondered 
at him ; and turning hack, 
he said to the multitude 
that was following him, 
" I say unto you, Not 
even in Israel have I 
found faith so great." 



10 And they that had 
been sent, having re- 
turned to the house, 
found the servant well 
that had been sick. 



JOHN 



* See Note * in the preceding page. 

+ The ancient posture at table was recumbent. They reclined on couches, with their feet a way from 
the table, and supported themselves with the left arm, employing the right in eating. The commo a 
rendering leads away from the fact; in some cases injuriously to the sense; but the literal English i 
scarcely suitable ; and a more general rendering is deemed preferable. 



68 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



SECT. VI. 

The next day, Christ raises the Widow's Son at Nain. 



MATT. 



MARK 



LUKE VII. 
11 And it came to pass the day after, that he weut 
to a city called Nain ; arid many of his diciples went 
with him, and a great multitude. 12 But when he 
came nigh to the gate of the city, behold, there was 
a dead man carried out, the only son of his mother, 
and she was a widow : and a great multitude of the 
city was with her. 13 And when the Lord saw her, 
he was moved with compassion towards her, and said 
to her, " Weep not." u And he came and touched 
the bier : and they that bare it stood still. And he 
said, " Young man, I say unto thee, Arise." * 15 And 
he that had been dead sat up, and began to speak. 
And Jesus delivered him to his mother. 16 And fear 
came upon all : and they glorified God, saying, " A 
great prophet has been raised up among us ; " and, 
a God hath visited his people." 17 And this report 
coucerning him went forth throughout all Judea, 
and throughout all the reaion round about. 



JOHN 



SECT. VII. 

Having given Directions to cross the Lake, our Lord is addressed by a 
Scribe and others : on the Passage, Jesus stilleth the Storm :f on landing 
in the District of Gadara, he restores the Maniac and his Companion. 



MATT. VIII, 
Now when Jesus saw 



MARK IV. 
35 And on that day, 



great multitudes about when evening came,;}; he 
him, he gave orders to , saith unto them, " Let 
depart unto the other , us go over unto the other 
side. side." 



* Or, Be thou raised. 



LUKE VIII. 
22 Now it came to pass 
on one of those days, that | 
he went into a ship, and j 
his disciples : and he said j 
unto them, "Let us go | 
over unto the other side J 
of the lake." 



JOHN 



+ This storm, or rather hurricane, by no means requires ns to suppose that the incidents here recorded 
occurred in the winter; and the whole of the connected events opposes the supposition. The course 
our Lord was taking, was from the western shore of the Lake to the south-eastern. The eastern shore 
is mountainous and abrupt ; audit often happens that the winds from the south-east, sweeping down 
upon the Lake against the current of the Jordan, suddenly raise a boisterous sea, to the great danger of 
the mariner. The chronology of this Harmony places the present event in the latter part of October : 
the violent agitation of the water was obviously caused by a sudden hurricane, which arose as the vessel 
was advancing towards the precipitous shores of the district of Gadara. It is in no degree probable that 
our Lord would have ordered such a passage, by night, in the winter. 

| St. Mark appears to have considered this passing of the Lake, as occurring in the evening of the day 



PART IF.] 



UNTIL THE MISSION OF THE TWELVE. 



69 



MATT. VIII. 

19 And a certain scribe 
came, and said unto him, 
"Teacher,* I will follow 
thee whithersoever thou 
goest." 20 And Jesus 
saith unto him, " The 
foxes have holes, and 
the birds of heaven have 
nests ; but the Son of 
man hath not where he 
maylayAishead." 21 And 
another of his disciples 
said unto him, " Lord, 
suffer me first to go and 
bury my father." 22 But 
Jesus said unto him, 
" Follow me ; and leave 
the dead to bury their 
dead." 



MARK 



LUKE IX. 
57 Now it came to 
pass, as they were jour- 
neying on the way,f 
that a certain man said 
unto him, " I will follow 
thee, Lord, whithersoever 
thou goest." 58 And Je- 
sus said unto him, " The 
foxes have holes, and 
the birds of heaven have 
nests; but the Son of 
man hath not where he 
may lay his head." 59 And 
he said unto another, 
"Follow me." But he 
said, " Lord, suffer me 
first to go and bury my 
father." 60 But [Jesus] 
said unto him, " Leave 
the dead to bury their 
dead : but go thou and 
preach the kingdom of 
God." 61 And another 
also said, " I will follow 
thee, Lord, but suffer 
me first to bid farewell 
to those that are in my 
house.'' 62 But Jesus 
said unto him, " No man, 
that hath put his hand to 
the plough and lookethat 
things behind, is fitted for 
the kingdom of God." 



JOHN 



when our Lord delivered the Parables which he had just recorded. In that case, however, it seems scarcely 
probable that Matthew would have placed the latter after the selection and mission of the Apostles. On 
the whole, taking especially into account the characteristics of the several Gospels, and the circumstances 
of their respective Authors, (see Prel. Diss.,) it appears best to place the delivery of the Parables where 
the Apostle has placed it. It must also be observed, that St. Luke, who obviously had here a record 
corresponding with that employed, with several additions, by St. Mark, only says, ver. 22, ' on one of the 
days' ; and that St. Mark's expression ' on that day' does not necessarily signify any thing more than 
at that period, just as the phrase in those days. (See Acts viii. 1.) Whatever day it was, however, this 
Evangelist specifies the time of departure — viz. when evening came : ' on a certain day, in the evening,' 
may perhaps be regarded as giving the force of his words. 

* In all cases of address, it might be best to render Aida(TKa\og, Rabbi, rather than Teacher ; but as 
'Pappt is itself sometimes employed in the original, this course has not been followed. The reader may, 
however, deem it best to change Teacher, in this and similar cases, to Rabbi. (See John i. 39.) 

t St. Luke appears to have inserted the incidents to which St. Matthew has given a very specific 
position, in the part of his Gospel where a journey was begun, on account of the words with which his 
record commenced. — It is not probable that the incidents recorded by St. Matthew occurred at any other 
lime than that in which his Gospel so definitely places them. 



70 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. VIII. 

23 And when he had 
entered into the ship, his 
disciples followed him. 
24 And, behold, there 
arose a great tempest in 
the sea, insomuch that 
the ship was covered by 
the waves: but he was 
sleeping. K And his 
disciples came to him, 
and awoke him, saying, 
" Lord, save us : we 
are perishing." 26 And 
he saith unto them, 
** Why are ye fearful, O 
ye of little faith?" Then 
he arose, and rebuked 
the winds and the sea ; 
and there was a great 
calm. 27 But the men 
wondered, saying," What 
manner of man is this, 
that both the winds and 
the sea obey him ! " 



23 And when he came 
to the other side, into 
the country of the Ger- 
gesenes,* there met him 



MARK IV. 
36 And when they had 
sent away the multitude, 
they took him, as he was, 
in the ship. (Now there 
were also with him other 
little ships.) 37 And 
there arose a great storm 
of wind, and the waves 
beat into the ship, so 
that it »vas now filling. 
38 And he was in the 
hinder part of the ship, 
sleeping on a pillow : and 
they awake him, and 
say unto him, " Teacher, 
carest thou not that we 
are perishing 1 " M And 
he arose, and rebuked 
the wind, and said unto 
the sea, " Peace ! f be 
still ! " And the wind 
fell, and there was a 
great calm. 40 And he 
said unto them, " Why 
are ye so fearful? how 
is it that ye have no 
faith ? " 41 And they 
feared exceedingly ,+ and 
said one to another, 
" Who then is this, that 
both the wind and the 
sea obey him ! " 

Ch. v. And they came 
to the other side of 
the sea, into the coun- 
try of the Gadarenes. 



LUKE VIII. 
And they put forth 
to sea. 23 Now as they 
were sailing he fell a- 
sleep. And there came 
down a storm of wind 
on the lake ; and they 
were filling iviih water, 
and were in danger. 

24 And they came to him, 
and awoke him, saying, 
" Master, Master, we are 
perishing." But he arose, 
and rebuked the wind 
and the raging of the 
water : and they ceased, 
and there was a calm. 

25 And he said unto them, 
" Where is your faith ? " 
And they being afraid 
wondered, saying one to 
another, "Who then is 
this ! for he commandeth 
both the winds and the 
water, and they obey 
him." 



26 And they sailed to 
the country of the Ga- 
darenes, which is over 
against Galilee. 27 And 



JOHN 



* Griesbach represents Gerasenes as a very probable reading, though somewhat inferior to Gergesenes ; 
and Gadarenes as probable, but having less authority than either of the other two. Scholz receives 
Gadarenes into his text ; yet the opinion of Griesbach is very probable, that the transcribers of Matthew's 
Gospel, from the recollection of Mark's, or from the purpose to make all alike, changed Gergesenes, or 
Gerasenes, into Gadarenes. — It is not surprising that the country lying south-east of the Lake should be 
designated from Gadara, which was the principal city in Palestine east of the Jordan ; but as it was at 
least eight or ten miles from the Lake, it can scarcely have been the city to which the swineherds fled, 
though the demoniac probably belonged to it. (Luke viii. 27.) Josephus does not mention Gergesa itself; 
but Origen says that there was a small town of that name, situated near a precipice on the shore of the 
Lake : if correct, this must have been the city spoken of in reference to the persons feeding the swine. 



t Or, Bofh ! or, Be hushed .' 



t Lit. feared with great fear. 



PART IF.] 



UNTIL THE MISSION OF THE TWELVE. 



71 



MATT. VIII. 
two demoniacs,* coming 
out of the tombs, exceed- 
ing fierce, so that no one 
was able to pass by that 
way. 



29 And, behold, they cried 
out, saying, " What hast 
thou to do with us, Je- 
sus, Son of God? hast 
thou come hither, to tor- 
ment us before the time ? " 



MARK V. 
2 And when he came out 
of the ship, straightway 
there met him out of the 
tombs a man with an 
unclean spirit, 3 who had 
his dwelling among the 
tombs; and no man could 
bind him, even with 
chains : 4 because he 
had been often bound 
with fetters and chains, 
and the chains had been 
torn asunder by him, 
and the fetters broken 
in pieces : and no one 
was able to subdue him. 
5 And always, night and 
day, he was on the moun- 
tains, and among the 
tombs, crying out, and 
cutting himself with 
stones. 6 But when he 
saw Jesus afar off, he 
ran and worshiped him.f 
7 And crying with a loud 
voice, he said, " What 
hast thou to do with me, 
Jesus, Son of the most 
high God ? I adjure thee 
by God, that thou tor- 
ment me not." 8 (For 
he had said unto him, 
" Come out of the man, 
thou unclean spirit") 
9 And he asked him, 
"What is thy name?" 
And he answered, say- 



LUKE VIII. 
when he went forth to 
the land, there met him 
a certain man of the city 
who had had demons for 
a long time, and ware no 
clothes, and abode not in 
a house, but in the se- 
pulchres. 



JOHN 



28 But when he saw 
Jesus, he cried out, 
and fell down before 
him, and with a loud 
voice said, " What hast 
thou to do with me, Je- 
sus, Son of the most high 
God? I pray thee tor- 
ment me not." 29 (For 
he had commanded the 
unclean spirit to come 
out of the man. And 
indeed it had for a 
long time seized him ; 
and he was kept bound 
with chains and fetters ; 



■ * The poor maniac of whom Mark and Luke have given so full an account, was obviously a person of 
notoriety, if not from his station in life, at least from the intensity of his disorder. The other insane 
person, whom St. Matthew alone adverts to, might have been entirely lost sight of by the time when the 
other Evangelists wrote : but Matthew residing at Capernaum, would hear of both when the disciples 
returned to that city ; and as the transaction occurred just before his own call, it was natural that he 
should record the substance of all the information he received. This he has done with his usual brevity, 
precision, and distinctness. The accounts of the other Evangelists contain nothing to render it improbable 
that there really was another insane person with the maniac. 

t Or, did him reverence, Cor, homage.) — The demoniacs might, from the lofty shore, have witnessed 
the stilling of the storm. 



72 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



IPAKT IF. 



MATT. VIII. 



30 Now there was at a 
distance from them a 
herd of many swine, feed- 
ing. 31 And the demons 
entreated him, saying, 
" If thou east us out, 
send us into the herd of 
swine," 32 And he said 
unto them, " Go." And 
having come forth, they 
went away into the swine: 
and, behold, the whole 
herd rushed down the 
precipice into the sea, 
and perished in the wa- 
ters. 



33 And they that were 
feeding them fled, and 
went away to the city, 
and told all things, and 
the circumstances re- 
specting the demoniacs. 

34 And, behold, the whole 
city came forth to meet 
Jesus : and when they 
saw him, they entreated 
him that he would depart 
from their borders. 



MARK V. 
ing, "My name is Le- 
gion : for we are many." 
10 And he entreated him 
mnch that he would not 
send them away out of 
the country. " Now 
there was there, at the 
mountain, a great herd 
of swine feeding. 12 And 
the demons besought 
him, saying, " Send us 
into the swine, that we 
may enter into them." 
13 And straightway Jesus 
suffered them. And the 
unclean spirits having 
come forth, entered into 
the swine ; and the herd 
rushed down the preci- 
pice into the sea ; ([now 
they were] about two 
thousand;) and they were 
suffocated in the sea. 



14 And they that were 
feeding the swine fled, 
and told it in the city, 
and in the fields. And 
the people came forth to 
see what it was that had 
been done. 15 And they 
come to Jesus, and see 
the demoniac, sitting, 
and clothed, and in his 
right mind, [him that 
had had the legion :] and 
they were afraid. 



16 And they that had seen 
it told them how it had 
happened to the demo- 
niac, and concerning the 
swine. 17 And they began 



LUKE VIII. 
and he brake the bonds, 
and was driven by the de- 
mon into solitary places.) 
39 And Jesus asked him, 
saying, " What is thy 
name?" And he said, 
" Legion : " because ma- 
ny demons had entered 
into him. 31 And he 
besought him* that he 
would not command them 
to go out into the abyss. 

32 Now there was there 
a herd of many swine 
feeding on the mountain : 
and they entreated him 
that he would suffer 
them to enter into 'them. 
And he suffered them. 

33 And the demons hav- 
ing come forth from the 
man, entered into the 
swine : and the herd 
rushed down the preci- 
pice into the lake, and 
were suffocated. 34 Now 
when they that were 
feeding them saw what 
had been done, they fled, 
and went away and told 
it in the city and in the 
fields. 35 And the people 
came forth to see what 
had been done; and they 
came to Jesus, and found 
the man, out of whom 
the demons had come 
forth, sitting at the feet 
of Jesus, clothed, and in 
his right mind : and they 
were afraid. 36 And they 
also that had seen it told 
them by what means 
he that had been s 
demoniac was restored 



'Tliey besought bim,' is a reading «f great probability. 



PART IV.} 



tJNTIL THE MISSION OP THE TWELVE. 



73 




MARK V. 
to entreat him to depart 
from their borders. 18 And 
when he had entered in- 
to the ship, he that had 
been a demoniac, en- 
treated him that he might 
be with him. 19 And he 
suffered him not, but 
saith unto him, " Go 
back to thine own house 
to thy family, and tell 
them what great things 
the Lord hath done for 
thee, and that he hath 
had compassion on thee." 
20 And he went away, 
and began to publish in 
the Decapolis what great 
things Jesus had done 
for him : and all won- 
dered. 

21 And when Jesus had 
passed over again in the 
ship unto the other side, a 
great multitude gathered 
unto him : and he was 
nigh unto the sea. 



LUKE VIII. 

37 Then the whole mul- 
titude of the surrounding 
country of the Gadarenes 
besought him to depart 
from them j for they were 
seized with great fear : 
and he entered into the 
ship, and returned back. 

38 But the man from 
whom the demons had 
gone forth prayed him 
that he might be with 
him : but Jesus sent him 
away, saying, 39 "Return 
to thine house, and de- 
clare what great things 
God hath done for thee." 
And he went away, and 
published throughout the 
whole city what great 
things Jesus had done for 
him. 

40 And it came to 
pass, that, when Jesus 
returned, the multitude 
gladly received him : for 
they were all waiting for 
him. 



JOHN 



SECT. VIII. 

On returning to Capernaum, Jesus heals the Paralytic, and afterwards 
calls Matthew the Publican. 



MATT. IX. 

And he entered into 

the ship, and passed over, 

and came to his own 

city. 2 And, behold, they 



MARK II. 

And again he entered 

into Capernaum, after 

some days ; * and it was 

heard that he was in a 



LUKE V. 

17 And it came to pass 

one of those days, that 

he was teaching; and 

there were Pharisees and 



JOHN 



* « After some days' refers to the time when our Lord cured the leper. In that interval we learn from 
St. Luke that he raised the widow's son at Nain ; and from St. Matthew that he restored the Gadarene 
demoniacs. After this last miracle, both Mark and Luke record the raising of the daughter of Jairus ; 
which agrees with the succession of events as ascertained from St. Matthew's Gospel : but this last also 
requires us to place it after the call of Matthew, which, as all the three record, was preceded by the cure 
of the Paralytic. Besides, St. Matthew expressly informs us that Jairus applied to Christ while he was 
at his table ; and since he has so recorded it, it is not an admissible supposition that the order of Mark and 
Luke can be chronologically correct. What may have caused the arrangement in these two Gospels, is 
considered in the Preliminary Dissertations. 



74 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. IX. 

brought to him a 
ralytic laid on a 



pa- 
bed. 



And Jesus seeing their 
faith, said unto the para- 
lytic ; " Son,* be of good 
cheer ; f thy sins are 
forgiven thee." 3 And, 
behold, certain of the 
Scribes said within them- 
selves, " This man blas- 
phemeth." 4 And Jesus 
perceiving their thoughts 



MARK II. 
certain house. J 2 And 
straightway many were 
gathered together, so that 
not even the parts at the 
door could any longer 
contain them : and he 
spake the word unto 
them. 3 And they come 
unto him, bringing a 
paralytic, borne by four. 
4 And not being able to 
come nigh unto him on 
account of the multitude, 
they removed the cover- 
ing § where he was ; and 
having torn away the 
balustrade, they let down 
the couch on which the 
paralytic waslying. 5 And 
Jesus seeing their faith, 
saith unto the paralytic, 
" Son,* thy sins are for- 
given thee." 6 Now there 
were certain of the Scribes 
sitting there, and rea- 
soning in their hearts, 
7 « Why doth this man 
thus speak blasphemies ? 
who can fergive sins but 



LUKE V. 
doctors of the law sitting 
by, who were come out 
of every town of Galilee, 
and from Judea, and Je- 
rusalem : and the power 
of the Lord was present 
to heal the sick. 1S And, 
behold, men bringing on 
a bed a man who was 
afflicted with palsy : and 
they sought means to 
bring him in, and to lay 
him before him. 19 And 
not finding any way by 
which they might bring 
him in on account of the 
multitude, they went up- 
on the house, and let him 
down by the tiles, with 
the little couch, into the 
midstbef ore Jesus. 20 And 
seeing their faith, he said 
unto him, "Man, thy sins 
are forgiven thee." 21 And 
the Scribes and the Pha- 
risees began to reason, 
saying, " Who is this who 
speaketh blasphemies ? 
Who can forgive sins, 



JOHN 



* Or, Child, tskvov. 



+ Or, take courage. 



+ EiC OIKOV. The absence of the article does not decide the matter ; but it leaves room for the sup- 
position that it was not. our Lord's ordinary residence. Indeed, as a number of leading men (see Luke 
v. 17.) were collected from various parts, it is most probable that the place where they met was a house 
of some distinction : we may conjecture Chuza's, or the Centurion's.— The important point, however, is 
the structure of the house; and the rendering of Mark ii. 4, and of Luke v. 19, is formed upon what is 
known respecting the houses of the east. They consisted of rooms round a court. The roofs were fiat, 
and covered with a kind of cement; and there was a staircase to them from the principal entrance. 
Round the roof, towards the court, was a balustrade, or parapet ; and below this, there was in some 
houses, a facing of ornamental tiles. The court was sometimes covered with an awning. The persons 
who carried the paralytic, finding the court thronged, carried him up on the roof, tore away the balustrade, 
removed the awning over the place where Christ was teaching, and let the man down, on his pallet, by 
the tiles, into the court below. There is a peculiarity in the details as given by each of those Evangelists 
which is strikingly accordant with their respective circumstances. Luke's record is that of one who had 
Been the house itself, and to whom the account was given by a resident in it : Mark gives the particulars, 
as related by those who had been personally concerned in removing the awning and tearing out the 
balustrade. St. Matthew merely gives the fact, according to his usual system when not present ; and he 
was at the receipt of custom. 

§ Lit. they uncovered the covering. 



PART IV.] 



UNTIL THE MISSION OF THE TWELVE. 



75 



MATT. IX. 
said, "Wherefore think 
ye evil things in your 
hearts? 5 For whieh is 
easier ? to say, Thy sins 
are forgiven ; or to say, 
Arise, and walk ? 6 But 
that ye may know that 
the Son of man hath au- 
thority on earth to forgive 
sins," (thenhesaithtothe 
paralytic,) "Arise, take 
up thy bed, and go unto 
thine own house." 7 And 
he arose and went away 
to his own house. 8 But 
the multitudes seeing 
this, wondered, and glo- 
rified God, who had 
given such authority unto 
men. 



9 And as Jesus passed 
by from thence, he saw a 
man, named Matthew, 
sitting at the receipt of 
custom : and he saith 
unto him, " Follow me." 
And he arose, and fol- 
lowed him. 



MARK II. 
one,that is God? " 8 And 
straightway Jesus, know- 
ing in his spirit that they 
so reasoned within them- 
selves, said unto them, 
" Why reason ye these 
things in your hearts? 
9 Which is easier ? to 
say to the paralytic, Thy 
sins are forgiven thee ; 
or to say, Arise, and 
take up thy couch, and 
walk? 10 But that ye 
may know that the Son 
of man hath authority 
on earth to forgive sins," 
(he saith to the para- 
lytic,) n " I say unto 
thee, Arise, and take up 
thy couch, and go to 
thine own house." 12 And 
straightway he arose, 
took up the couch, and 
went forth before them 
all : so that they were 
all amazed, and glorified 
God, saying, " We never 
saw it thus." 



13 And he went forth 
again by the sea side ; 
and all the multitude 
came unto him, and he 
taught them. 14 And as 
he passed by, he saw Levi 
the son of A lpheus sitting 
at the receipt of custom, 
and saith unto him, " Fol- 
low me." And he arose 
and followed him. 



LUKE V. 
but God alone ? " 22 And 
Jesus knowing their rea- 
sonings, answered and 
said unto them,? " Why 
reason ye thus in your 
hearts? 23 Which is 
easier? to say, Thy sins 
are forgiven thee ; or to 
say, Arise, and walk? 
24 But that ye may know 
that the Son of man hath 
authority upon earth to 
forgive sins," (he said 
unto him that was af- 
flicted with palsy,) " I 
say unto thee, Arise, 
and take up thy couch,* 
and go unto thine own 
house." 25 And imme- 
diately he rose up before 
them, and took up that 
whereon he lay, and de- 
parted to his own house, 
glorifying God. 26 And 
amazement seized them 
all, and they glorified 
God: and they were filled 
with fear, saying, " We 
have seen strange things 
to-day." 



27 And after these things 
he went forth, and saw a 
publican, named Levi, 
sitting at the receipt of 
custom: and he said 
unto him, " Follow me." 
28 And he left all, rose 
up, and followed him. 



JOHN 



* Or, little couch. In this Section there are three different words employed for ' that whereon he lay' : 
Matthew has kXivt], a couch on which persons reclined at table, or a bed for sleeping on : Mark, 
Kpafifiarov, a pallet, or small bed, or couch : Luke, kXivt), and also K\iVihov, little couch. What 
the paralytic lay upon was probably a pallet on a small light bedstead. ~Kpaf3(3arov is used only by 
Mark and John. It was most appropriated to the mean beds and couches of the poor : rendered couch, 
as here, it denotes a small bed with a light bedstead. 



76 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



SECT. IX. 

The Day of Matthew's Feast. § 1. The Pharisees and the Disciples of John 
censure Christ. § 2. The Cure of the Disordered Woman. § 3. The 
Daughter of J'dirus restored to Life. § 4. Sight restored to two Blind 
Men ; and the Dumb Demoniac cured. 



MATT. IX. 

§1. 

10 And it came to pass, 
as he was at table in the 
house, that, behold, many 
publicans and sinners 
came and placed them- 
selves at table with Jesus 
and his disciples. u And 
when the Pharisees saw 
it, they said unto his dis- 
ciples, " Why eateth your 
teacher with publicans 
and sinners?" 12 But 
when Jesus heard it, he 
said unto them, " They 
that are strong have no 
need of a physician, but 
they that are sick. 13 But 
go ye and learn what 
this meaneth,* ' I desire 
mercy, and not sacrifice :' 
for I came not to call 
righteous men, but sin- 
ners to repentance." 

14 Then come to him 
the disciples of John, 
saying, " Why do we and 
the Pharisees fast much, 
but thy disciples do not 
fast ? " 15 And Jesus said 
unto them, " Can the sons 
of the bridechamber f 
mourn, as long as the 
bridegroom is with them? 
But days will come, when 
the bridegroom will be 
taken from them, and 
then they will fast. 



MARK II. 

§1. 

15 And it came to pass, 
that, as Jesus was at table 
in his house, many pub- 
licans and sinners placed 
themselves at table with 
Jesus and his disciples : 
for there were many, and 
they followed him. 16 And 
when the Scribes and 
Pharisees saw him eating 
with publicans and sin- 
ners, they said unto his 
disciples, "Why is it that 
he eateth and drinketh 
with publicans and sin- 
ners ? " 17 And when 
Jesus heard it, he saith 
unto them, " They that 
are strong have no need 
of a physician, but they 
that are sick : I came not 
to call righteous men, but 
sinners to repentance." 

18 And the disciples of 
John and of the Pha- 
risees were fasting : and 
they come and say unto 
him, " Why do the dis- 
ciples of John and those 
of the Pharisees fast, but 
thy disciples fast not % " 
19 And Jesus said unto 
them, " Can the sons of 
the bridechamber f fast, 
while the bridegroom is 
with them? as long as 
they have the bridegroom 



LUKE V. 
§1. 
29 And Levi made him 
a great feast in his own 
house : and there was a 
great multitude of pub- 
licans and of others that 
sat down with them. 



30 But their Scribes and 
Pharisees murmured a- 
gainst his disciples, say- 
ing, " Why do ye eat 
and drink with publicans 
and sinners?" 31 And 
Jesus answering said un- 
to them, " They that are 
well have no need of a phy. 
sician ; but they that are 
sick. 32 I have not come 
to call righteous men, but 
sinners to repentance." 

33 And they said unto 
him, " Why do the dis- 
ciples of John fast often, 
and likewise those of 
the Pharisees, but thine 
eat and drink ? " 34 But 
he said unto them, " Can 
ye make the sons of the 
bridechamber-f- fast,while 
the bridegroom is with 
them ? 35 But days will 
come, when the bride- 
groom will be taken 
away from them, and 



* Lit. what this is, £cm, 



t Or, the companions of the bridegroom. 



PART IV.] 



UNTIL THE MISSION OF THE TWELVE. 



77 



MATT. IX. 



16 Now no one putteth a 
piece of unwrought cloth 
upon an old garment, for 
the piece which filleth it 
up taketh from the gar- 
ment, and the rent is 
made worse. 17 Nor do 
men put new wine into 
old bottles : * for other- 
wise the bottles are 
burst, and the wine is 
spilled, and the bottles 
will perish : but they put 
new wine into new bot- 
tles, and both are pre- 
served." 

§2. 
is while j ie was saying 
these things unto them, 
behold, a ruler came and 
worshiped him,f saying, 
" My daughter was just 
now dying : but come 
and lay thy hand upon 
her, and she shall live." 
19 And Jesus arose, and 
followed him, and so did 
his disciples. 



20 And, behold, a woman, 
who had had an issue of 
blood for twelve years, 
came behind, and touch- 



MARK II. 
with them, they cannot 
fast. 20 But days will 
come, when the bride- 
groom will be taken away 
from them, and then will 
they fast in those days. 
21 And no man seweth a 
piece of unwrought cloth 
upon an old garment : 
for otherwise the new 
piece which filleth it up 
taketh away from the 
old, and the rent is made 
worse. 22 And no one 
putteth new wine into 
old bottles : for otherwise 
the new wine bursteth 
the bottles, and the wine 
is spilled, and the bottles 
will perish : but new wine 
must be put into new 
bottles." 

§2. 
Ch. v. 22 And, behold, 
there cometh one of the 
rulers of the synagogue,by 
name Jairus ; and seeing 
him, he falleth at his 
feet, 23 and entreateth 
him greatly, saying, " My 
little daughter is at the 
point of death : / pray 
thee that thou wouldst 
come and lay thy hands 
on her,* that she may be 
restored, and she shall 
live." 24 And Jesus went 
away with him ; and a 
great multitude followed 
him, and thronged him. 
25 And a certain wo- 
man, who had been af- 
flicted with an issue of 
blood for twelve years, 



LUKE V. 
then will they fast in 
those days," 36 And he 
spake also a parable unto 
them, " No one putteth a 
piece of a new garment 
upon an old ; for other- 
wise both the newmaketh 
a rent, and the piece from 
the new agreeth not with 
the old. 37 And no one 
putteth new wine into 
old bottles ; for otherwise 
the new wine will burst 
the bottles, and will itself 
be spilled, and the bottles 
will perish. 38 But new 
wine must be put into 
new bottles ; and both 
are preserved. 39 And 
no one having drunk old 
wine straightway desireth 
new ; for he saith, The 
old is better." 
§2. 
C h. viii. 41 And, behold, 
there came a man, (he was 
a ruler of the synagogue, 
whose name was Jairus,) 
and fell down at the feet 
of Jesus, and entreated 
him that he would come 
to his house : 42 for he 
had an only daughter, 
about twelve years of 
age, and she was dying. 
But as he was going the 
multitudes thronared him. 



43 And a woman who 
had been afflicted with 
an issue of blood twelve 
years, who though she 



JOHN 



Or, skins, or, skin-bottles.— And so throughout the Section. t Or, did him reverence Cor, homage.) 
t The construction of this clause in the Greek is peculiar, wa e\$wv £iri&1]g. 



78 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. IX. 
ed the border of his gar- 
ment : 21 For she said 
within herself, " If I only 
touch his garment I shall 
be restored." 22 But Je- 
sus turned about, and 
when he saw her, he said, 
" Daughter, be of good 
comfort : * thy faith hath 
restored thee." And the 
woman was restored 
from that hour. 



§3. 



MARK V. 

26 and had suffered many 
things under many phy- 
sicians, and had spent all 
that she had, and was 
in nothing benefited, 
but rather grew worse, 

27 having heard of Jesus, 
came in the multitude 
behind, and touched his 
garment. 28 For she said, 
" If I may but touch his 
garments, I shall be re- 
stored." a And straight- 
way the fountain of her 
blood was dried up ; and 
she perceived in her body 
that she was healed of 
that disorder.f 30 And 
Jesus, straightway know- 
ing in himself that power 
had gone out of him, 
turned about in the mul- 
titude, and said, " Who 
touched my garments ? " 

31 And his disciples said 
unto him, " Thou seest 
the multitude thronging 
thee, and sayest thou, 
Who touched me ? " 

32 And he looked round 
about to see her that had 
done this. 33 But the 
woman fearing and trem- 
bling, knowing what had 
been done to her, came 
and fell down before him, 
and told him all the 
truth. 34 But he said 
unto her, " Daughter, 
thy faith hath restored 
thee; go in peace, and be 
whole of thy disorder." f 

§ 3. 
35 While he was yet 
speaking, there come 



LUKE VIII. 
had spent all her living 
upon physicians, could 
not be healed by any 
one, 44 came behind 
him, and touched the 
border of his garment: 
and immediately the is- 
sue of her blood was 
stopped. 45 And Jesus 
said, " Who touched 
me? " And all denying, 
Peter said, and they that 
were with him, "Master, 
the multitudes press thee 
and throng thee, and say- 
est thou, Who touched 
me?" 46 But Jesus 
said, " Some one touched 
me : for I perceived that 
power went out from me." 
47 Now when the woman 
saw that she was not 
hid, she came trembling, 
and falling down before 
him, she declared unto 
him before all the peo- 
ple for what cause she 
had touched him, and 
how she had been imme- 
diately healed. 48 But he 
said unto her, " Daugh- 
ter, be of good comfort ; * 
thy faith hath restored 
thee, go in peace." 



§3. 
49 While he was yet 
speaking, there cometh 



* Or, take courage. 



t Ma<rn£ ? scourge. 



PART IK] 



UNTIL THE MISSION OF THE TWELVE. 



79 



MATT. IX. 



23 And when Jesus 
came to the ruler's house, 
and saw the minstrels* 
and the multitude mak- 
ing a tumultuous noise, 
24 hesaithuntothem, "Go 
away : for the damsel is 
not dead, but sleepeth." 
And they laughed at him. 
25 But when the multi- 
tude had been put forth, 
he went in, and took her 
by the hand, and the 
damsel arose, f 26 And 
the fame hereof went 
forth into all that land. 



MARK V. 
persons from the ruler 
of the synagogue's house, 
who said, " Thy daughter 
is dead: why troublest 
thou the Teacher any 
further?" 36 But Jesus 
having heard the word 
that was spoken, saith 
straightway unto the 
ruler of the synagogue, 
" Fear not, only believe." 
37 And he suffered no 
one to follow with him, 
except Peter, and James, 
and John the brother of 
James. 38 And he com- 
eth to the house of the 
ruler of the synagogue, 
and seeth the tumult, 
persons weeping and 
wailing greatly. 39 And 
entering in he saith unto 
them, " Why make ye 
this tumultuous noise, 
and weep? the child is 
not dead, but sleepeth." 

40 And they laughed at 
him. But when he had 
put them all out, he tak- 
eth the father and the 
mother of the child, and 
them that were with him, 
and entereth in where 
the child was lying. 

41 And he laid hold of 
the child's hand, and 
saith unto her, " Talitha 
cumi ; " which is, being 
interpreted, "Damsel; (T 
say unto thee,) Arise." 

42 And straightway the 
damsel arose, and walk- 
ed; for she was twelve 
years old. And they were 



LUKE VIII. 
one from the ruler of 
the synagogue's house, 
saying to him, " Thy 
daughter is dead; trou- 
ble not the Teacher." 
50 But when Jesus heard 
it, he answered him, say- 
ing, " Fear not : only 
believe, and she shall be 
restored." 51 And when 
he entered into the house, 
he suffered no one to 
enter, except Peter, and 
James, and John, and 
the father and the mo- 
ther of the maiden. 
52 And all were weeping, 
and bewailing her : but 
he said, " Weep not : 
she is not dead, but 
sleepeth." S3 And they 
laughed at him, know- 
ing that she was dead. 

54 And he put them all 
out, and laid hold of her 
hand, and called aloud, 
saying, " Maiden, arise." 

55 And her spirit return- 
ed, and she immediately 
arose : 



JOHN 



Lit. pipers, avXrjTag. 



t Or, was raised. 



80 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IF. 



MATT. IX. 



87 And as Jesus was 
passing by from thence, 
two blind men followed 
him, crying out, and say- 
ing, " Son of David, have 
pity on us." 28 And 
when he was come into 
the house, the blind men 
came to him : and Jesus 
saith unto them, " Be- 
lieve ye that I am able 
to do this? » They said 
unto him, " Yea, Lord." 
29 Then he touched their 
eyes, saying, " According 
to your faith be it done 
unto you." 30 And their 
eyes were opened; and 
Jesus strictly charged 
them, saying, " See that 
no one know it." 31 But 
when they went forth 
they spread abroad his 
fame in all that country. 

32 Now as they were 
going out, behold, they 
brought to him a dumb 
man, a demoniac. 33 And 
when the demon was cast 
out, the dumb man spake : 
and the multitudes won- 
dered, saying, " It was 
never thus seen in Israel." 
34 But the Pharisees said, 
" He casteth out demons 
by the prince of the 
demons." 



MARK V. 
astonished with great 
astonishment. 43 And 
he charged them straitly 
that no man should know 
it ; and ordered that 
something should be giv- 
en her to eat. 



LUKE VIII. 
and he commanded 
that something should 
be given her to eat. 
55 And her parents were 
astonished: buthecharg 
ed them to tell no one 
what had been done. 



PART IV.] 



UNTIL THE MISSION OF THE TWELVE. 



81 



SECT. X. 

Christ selects the Apostles, and then makes a Second Progress through 

Galilee, 



MATT. x. 



? Now the names of 
the twelve apostles are 
these ; First, Simon 
called Peter, and An- 
drew his brother; James 
the son of Zebedee, and 
John his brother ; 3 Phi- 
lip, and Bartholomew ; 
Thomas, and Matthew 
the publican ; James the 
son of Alpheus, and Leb- 
beus surnamed Thad- 
deus ; * Simon Kanan- 
ites,f and Judas Iscariot, 
who also betrayed him. 



MARK III. 

13 And he goeth up 
to a mountain, J and 
calleth unto him whom 
he would : and they came 
unto him. u And he 
appointed twelve, that 
they might be with him, 
and that he might send 
them forth to preach ; 

15 and to have authority 
to heal diseases, and to 
cast out demons : Simon, 

16 (and Simon he sur- 
named Peter; §) 17 and 
James the son of Zebedee, 
and John the brother of 
James; (and these he sur- 
named Boanerges, which 
is,Sons of thunder ;) 18 and 
Andrew, and Philip, and 
Bartholomew, and Mat- 
thew, and Thomas, and 
James the son of Alphe- 
us, and Thaddeus, and 
Simon Kananites,f 19 and 
Judas Iscariot, who also 
betrayed him. 



LUKE VI. 
12 And it came to pass 
in those days, that he 
went out to a moun- 
tain \ to pray, and con- 
tinued all night in prayer 
to God. 13 And when it 
was day, he called unto 
him his disciples : and 
from them he chose 
twelve, whom he named 
also apostles ; — 

14 Simon, (whom he also 
named Peter,) and An- 
drew his brother, James 
and John, Philip and Bar- 
tholomew, 13 Matthew 
and Thomas, James the 
son of Alpheus, and 
Simon called Zelotes, 
16 and Judas the brother 
of James, and Judas 
Iscariot, who also was 
the traitor : — 



17 and he came down 
with them, and stood on 
the plain, || and the mul- 
titude of his disciples, 



JOHN 



* St. Matthew does not record the selection, but only the mission of the Apostles. This is agreeable to 
the general system of his Gospel in relation to facts : in recording discouj-ses he is copious and detailed. 

+ Kananites means the same as Zelotes, implying that Simon was one of the Zelotae. 
X To opo£, the mountain, as in Matt. v. 1, seems to indicate some well-knowu hill near Capernaum. 

§ Lit. and he put on Simon the name Peter. This refers to a former period. (John i. 42: see p. 2Q.) 
The regular construction would have been, as in Luke and Matthew, Simon, whom he surnamed Peter ; 
but St. Mark's Gospel presents many irregularities in style. In a close translation, it appears best to 
leave them. 

|| Ver. 14—16 form a parenthesis: the construction of the Greek, connecting ver. 13 and 17, may be 

thus represented — ' and having chosen out twelve from them, whom he named Apostles, and having 

come down with them, he stood on the plain, &c. 

G 



82 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



{PART IV. 



MATT. IX. 



MARK VI. 



36 And Jesus went 
about all the cities and 
villages, teaching in 
their synagogues, and 
preaching the glad tid- 
ings of the kingdom, 
and healing every dis- 
ease and every weakness 
among the people. 



36 Now when he saw 
the multitudes he was 
moved with compassion 
for them, because they 
were wearied and scat- 
tered abroad, as sheep 
having no shephered, 
37 Then he saith unto his 
disciples, " The harvest 
truly is plenteous, but 
the labourers are few ; 
59 pray ye therefore the 
Lord of the harvest, that 
lie will send forth other la- 
bourers into his harvest." 



6 And he went round 
the villages in a circuit, 



teaching. 



LUKE VI. 
and a great number of 
the people from all Judea, 
and Jerusalem, and the 
sea coast of Tyre and 
Sidon, who came to hear 
him, and to be healed of 
their diseases ; 18 and 
they that were oppressed 
with unclean spirits : and 
they were cured. 19 And 
the whole multitude 
sought to touch him : be- 
cause power went forth 
from him, and healed all. 
Ch. viii. And it came 
to pass in the course of 
events, that he journeyed 
throughout every city 
and village, preuching 
and declaring the glad 
tidings of the kingdom 
of God. And the Twelve 
were with him. 2 And 
certain women, who had 
been healed of evil spi- 
rits and infirmities, Mary 
called Magdalene, from 
whom had gone forth 
seven demons; 3 and Jo- 
anna the wife of Chuza 
Herod's steward, and Su- 
sanna, and many others, 
who ministered unto him 
from their substance. 



PART IV.] 



UNTIL THE MISSION OF THE TWELVE. 



83 



SECT. XI. 

The Apostles instructed both for their -present Mission, and for their future 
Service, and then sent forth into various parts of Galilee. 



MATT. X. 
And having called 
unto him his twelve dis- 
ciples, he gave them 
authority over unclean 
spirits, so as to cast thern 
out, and to heal every 
disease and every weak- 
ness. 

5 These twelve Jesus 
sent forth, having charged 
them, saying, " Go not 
into the way of the Gen- 
tiles, and enter not into 
a city of the Samaritans ; 
6 but go rather to the 
lost sheep of the house 
of Israel. 7 And as ye go, 
preach,* saying, ' The 
kingdom of heaven draw- 
eth near.' 8 Heal the 
infirm ; raise the dead ; 
cleanse the lepers ; cast 
out demons ; freely have 
ye received, freely give. 
9 Provide not gold, nor 
silver, nor brass, in your 
purses ; 10 provide not 
bag for the way, nor two 
vests, nor sandals, nor a 
staff : for the labourer is 
worthy of his food. 

11 " And into what- 
soever city or village ye 
enter, inquire who in 
it is worthy ; and there 
abide until ye go forth. 

12 And when ye enter 
into a house, salute it. 

13 And if the house be 
worthy, let your peace 
come upon it : but if it 



MARK VI. 

7 And he calleth unto 
him the twelve, and 
began to send them 
forth two by two ; and 
he gave them authority 
over unclean spirits ; 

8 and charged them that 
they should take nothing 
for the way, except a 
staff only ; no bag, no 
bread, no brass in the 
purse : 9 but to be shod 
with sandals ; and " do 
not put on two vests." 



10 And he said un- 
to them, " Wheresoever 
ye enter into a house, 
there abide until ye go 
forth thence. 



LUKE IX. 

Now having called his 
twelve disciples together, 
he gave them pow r er 
and authority over all 
the demons, and to heal 
diseases. 2 And he sent 
them forth to preach f the 
kingdom of God, and to 
cure the infirm. 3 And he 
said unto them, " Take 
nothing for the way, 
neither staves, nor bag, 
nor bread, nor money; 
and do not have two 
coats apiece. 



4 " And into whatsoever 
house ye enter, there a- 
bide, and thence go forth. 



JOHN 



Or, (as also elsewhere,) make proclamation, KtjpvcrGsre-, 



Or, proclaim. 



84 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. X. 
be not worthy, let your 
peace return to you.* 
14 And whosoever shall 
not receive you, nor hear 
your words, when ye go 
out of the house or that 
city, shake off the dust 
of your feet. 15 Verily I 
say unto you, It will be 
more tolerable for the 
land of Sodom and Go- 
morrha in the day of 
judgment, than for that 
city. 

16 " Behold, I send you 
forth as sheep amidst 
wolves : be ye therefore 
wise as serpents, and 
harmless as doves. 17 But 
beware of men : for they 
will deliver you up to 
councils, and will scourge 
you in their synagogues ; 
18 and ye will be brought 
before governors and 
kings for my sake, for a 
testimony to them and 
to the Gentiles. 19 But 
when they deliver you 
up, take no anxious 
thought how or what ye 
shall speak : (for it shall 
be given you in that same 
hour what ye shall speak :) 
20 for it is not ye that 
speak, but the Spirit 
of your Father which 
speaketh in you. 

21 " Now brother will 
deliver up brother to 
death ; and the father, 
the child: and children 



MARK VI. 



11 And whosoever shall 
not receive you, nor hear 
you, when ye depart 
thence, shake off the earth 
that is under your feet 
for a testimony to them. 
Verily I say unto you, It 
will be more tolerable for 
Sodom and Gomorrha 
in the day of judgment, 
than for that city. 



LUKE IX. 

5 And whosoever will not 
receive you, when ye go 
out from that city, shake 
off even the dust from 
your feet, for a testimony 
against them, 
t 



Ch. xii. 11, 12. 
"But when they bring 
you unto the synagogues, 
and magistrates, and au- 
thorities, take no anxious 
thought, how or what ye 
shall speak in defence, or 
what ye shall say, for the 
Holy Spirit will teach 
you in that same hour 
what it is necessary to 
say." 



* Or, your peace shall come (tX&erw) upon it your peace shall return (e7Ti(TTpa^>r]Tit)) to you. — 

The Greek translator of St. Matthew's Gospel appears to have employed the regular imperative mood as 
the representative of the future in his original ; where our language best represents the sentiment by the 
declaratory form of the imperative. 

+ Luke xii. 1 — 12 contains several verses closely corresponding with the instructions recorded by 
St. Matthew. The whole of the chapter may, possibly, have been now delivered. 



PART IK] 



UNTIL THE MISSION OF THE TWELVE. 



85 



MATT. X. 

will rise up against pa- 
rents, and cause them to 
be put to death. 22 And 
ye will be hated by all 
men for my name's sake. 
But he that endureth to 
the end shall be saved. 
23 But when they per- 
secute you in this city, 
flee ye into another ; and 
if they persecute you 
out of this, flee ye into 
another : * for verily I 
say unto you, ye shall 
not finish the cities of 
Israel, until the Son of 
man come. 

24 " The disciple is not 
above the teacher ; nor 
the servant above his 
lord. 25 It is enough for 
the disciple that he be as 
his teacher, and the ser- 
vant as his lord. If they 
have surnamed the mas- 
ter of the house Beelze- 
bub, how much more will 
they so call them of his 
household ? 

26 Fear them not there- 
fore : for there is nothing 
covered, which shall not 
be revealed ; and hidden, 
which shall not be known. 
27 What I say to you in 
the darkness,*W speak ye 
in the light : and what ye 
hear in the ear, that pro- 
claim ye upon the house- 
tops. 28 And fear not 
any thing from them that 
kill the body, but are not 
able to kill the soul : but 
fear him rather who is 
able to destroy both soul 



MARK 



LUKE 



Ch. xii. 2—9. 
" Now there is nothing 
covered, which shall not 
be revealed ; and hid- 
den, which shall not be 
known. 3 Wherefore, 
whatsoever ye have spok- 
en in the darkness shall 
be heard in the light ; and 
that which ye speak to 
the ear in chambers, 
shall be proclaimed upon 
the housetops. 4 But I 
say to you, my friends, be 
not made afraid by them 
that kill the body, and 



JOHN 



* The clause preceding, Griesbach introduces into his text, with the mark of very probable addition; 
Scholz gives to it no indication that he regards it as of authority. 



m 



CHRIST'S PUBLIC PREACHING IN GALILEE, 



[PART IV. 



MATT. X. 
and body in hell. 29 Are 
not two sparrows sold for 
a farthing ? * and yet not 
one of them fallethf [on 
the ground] without your 
Father : 30 and even the 
hairs of your head are all 
numbered. 31 Fear not 
therefore ; ye are of more 
value than many spar- 
rows. 



32 " Every one there- 
fore who shall confess 
me before men, him shall 
I confess also before my 
Father who is in heaven. 
33 But whosoever shall 
deny me before men, him 
shall I also deny before 
my Father wh& is in 
heaven. 

34 " Think not that I 
have come to send peace 
on the land ; I have come 
not to send peace, but a 
sword. 35 For I have 
come to set a man at va- 
riance against his father, 
and a daughter against 
her mother, and a daugh- 
ter-in law against her 
mother-in-law : 30 and a 
man's foes will be those 
of his own household. 

3 ? " He that loveth 
father or mother more 
than me is not worthy 



MARK 



LUKE [XII.] 
afterwards have no more 
that they can do • 5 but 
I will warn you whom 
ye should fear ; fear him 
who, after he hath kill- 
ed, hath power J to cast 
into hell : yea, I say un- 
to you, fear him. 6 Are 
not five sparrows sold for 
two farthings ? and not 
one of them is forgotten 
before God. 7 Moreover, 
even the hairs of your 
head are all numbered. 
Fear not, therefore, ye 
are of more value than 
many sparrows. 

8 " Now I say unto you, 
Every one who shall con- 
fess me before men, the 
Son of man also will 
confess him before the 
angels of God. 9 But he 
that denieth me before 
men, will be denied be- 
fore the angels of God." 



* Lit. an as, atrcrapiov,— This was a brass coin of the value of one-tenth of a denarius (or drachma,) 
i. e. of rather more than three farthings ; but it is here well represented by farthing, as our smallest coin. 

t The future of the Greek is well represented here by onr aorist. Such, probably, was the force of the 
word employed in the original Gospel. 

i The original is t^ovena, commonly rendered authority. 



PART IF.] 



UNTIL THE MISSION OF THE TWELVE. 



87 



MATT. X. 
of me : and he that 
loveth son or daughter 
more than me is not 
worthy of me : 38 and he 
that doth not take up his 
cross, and follow after 
me, is not worthy of me. 
39 He that findeth his 
life shall lose it : and he 
that loseth his life for my 
sake shall find it. 

40 " He that receiveth 
you receiveth me, and 
he that receiveth me re- 
ceiveth him that sent 
me. 4l He that receiveth 
a prophet in the name 
of a prophet shall receive 
a prophet's reward • 
and he that receiveth a 
righteous man in the 
name of a righteous man, 
shall receive a righteous 
man's reward. 42 And 
whosoever shall give unto 
one of these little ones* 
a cup of cold water only 
to drink in the name of 
a disciple, verily I say 
unto you, he shall in no- 
wise lose his reward." 

Ch. xi. And it came 
to pass, when Jesus had 
finished commanding his 
twelve disciples, he de- 
parted thence, to teach 
and preach in their 
cities. 



MARK VI. 



12 And they went forth, 
and preached that all 
should repent. 13 And 
they cast out many de- 
mons, and anointed with 
oil many sick persons, 
and healed them. 



LUKE IX. 



6 And they went forth, 
and went through the 
villages, preaching glad 
tidings, and healing every 
where. 



JOHN 



* Or, these my followers (or, servants). Kuinoel (from Boltinius) observes that "jl^Jp little, denotes 
also attendant, follower, disciple. It is opposed to ^D great, which also signifies master. 



RECORDS OF CHRIST'S MINISTRY. 



PART V. 



TRANSACTIONS OF CHRIST AFTER SENDING FORTH THE APOSTLES, 
SHORTLY BEFORE THE FEAST OF DEDICATION, TILL ALL OF THEM 
HAD COLLECTED TO HIM AFTER THE DEATH OF THE BAPTIST. 



SECT. I. 

The Message of the Baptist, and our Lord's Reply. 



MATT. XI. 
2 Now when John had heard 
in the prison the works of the 
Christ, he sent two of his dis- 
ciples, 3 and said unto him, 
" Art thou he that cometh, 
or do we look for another?" 



4 And Jesus answered and 
said unto them, " Go and shew 
John what things ye hear and 
see : 5 the blind receive sight, 
and the lame walk, lepers are 
cleansed, and the deaf hear, the 
dead are raised, and the poor 



MARK 



LUKE VII. 

18 And the disciples of John 
shewed him concerning all these 
things. 19 And John having call- 
ed unto him certain two of his 
disciples, sent them to Jesus, 
saying, " Art thou he that 
cometh, or do we look for 
another ? " 20 Now when the 
men came unto him, they said, 
" John the Baptist hath sent us 
unto thee, saying, Art thou he 
that cometh, or do we look for 
another?" 21 (Now in the same 
hour he healed many of diseases 
and harassing disorders* and 
evil spirits ; and to many blind 
he granted sight.) 22 And Je- 
sus answering said unto them, 
" Go and shew John what 
things ye have seen and heard ; 
that the blind receive sight, the 
lame walk, lepers are cleansed, 
the deaf hear, the dead are 



JOHN 



Ma0Ti?i, scourges. In the Gospels, the original word occurs only in Mark iii. 10, v. 29, 34. Lukevii. 21. 



90 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. XI. 
have glad tidings preached to 
them. 6 And blessed is he, 
•whosoever shall not be caused 
to fall by me." * 

7 Now as they were depart- 
ing, Jesus began to say unto the 
multitudes concerning John, 
" What went ye out into the 
desert to behold ? a reed shaken 
by the wind? 8 What then went 
ye out to see? a man clothed 
in soft garments? behold, they 
that wear soft garments are in 
the houses of kings. 9 What 
then went ye out to see? a 
prophet? yea, I say unto you, 
and much more than a prophet. 
10 For this is he, concerning 
whom it is written, ' Behold, I 
send my messenger before thy 
face, who shall prepare thy way 
before thee.' n Verily I say 
unto you, among those born of 
women there hath not been 
raised up a greater than John 
the Baptist : yet the least in 
the kingdom of heaven is great- 
er than he. 12 And from the 
days of John the Baptist until 
now the kingdom of heaven 
suffereth violence, and the vio- 
lent take it by force.f 13 For 
all the prophets and the law 
prophesied until John. 14 And 
if ye are willing to receive it, 
this is Elijah, that was about 
to come. 15 He that hath ears 
to hear, let him hear. 



MARK 



Mai. a; 1. 



LUKE VII. 
raised, the poor have glad tid- 
ings preached to them. 23 And 
blessed is he, whosoever shall 
not be caused to fall by me." * 

24 And when the messengers 
of John had gone away, he be- 
gan to say unto the multitudes 
concerning John,, " What went 
ye out into the desert to behold ? 
a reed shaken by the wind? 
25 What then went ye out to 
see? a man clothed in soft 
garments? Behold, they who 
are gorgeously appareled, and 
live luxuriously, are in royal 
palaces. 26 But what went ye 
out to see? a prophet? yea, 
I say unto you, and much more 
than a prophet. 27 This is he, 
concerning whom it is written, 
c Behold, I send my messen- 
ger before thy face, who shall 
prepare thy way before thee.' 
28 For I say unto you, Among 
those born of women there is 
no greater prophet than John 
the Baptist : yet the least in 
the kingdom of God is greater 
than he." 



29 And all the people that 
heard him, and the publicans, 



* Or, find a stumbling-block in me, (TKavSaXiaSig SV spot. The verb occurs (see Schmidt) in 
Matt. v. 29, 30. xi. 6. xiii. 21, 57. xv. 12. xvii. 27. xviii. 6, 8, 9. xxiv. 10. xxvi. 31, 33. Mark iv. 17. 
vi. 3. ix. 42, 43, 45, 47. xiv. 27, 29. Luke vii. 23. xvii. 2. John vi. 61. xvi. 1.— ^Kavdakov, 
a stumbling-block, is found in Matt. xiii. 41. xvi. 23. xviii. 7 (three times). Luke xvii. 1. 

t Or, the kingdom ef heaven is entered with eagerness, and the eager seize it with avidity. — ' The days 
of John the Baptist' refers to the commencement of his public preaching; about fourteen months before 
the present period. 



PART V.I 



DURING THE ABSENCE OF THE APOSTLES. 



91 



MATT. XI. 



is « n ow to what shall I liken 
this generation ? It is like unto 
children sitting in market-places, 
and calling unto their com- 
panions, 17 and saying, ' We have 
piped unto you, and ye have 
not danced ; we have mourned 
unto you, and ye have not la- 
mented.' 18 For John came 
neither eating nor drinking, and 
they say, 'He hath a demon.' 
19 The Son of man hath come 
eating and drinking, and they 
say, ' Behold a gluttonous man, 
and a winehihber, a friend of 
publicans and sinners ! ' And 
yet wisdom is justified by her 
children." 



MARK 



LUKE VII. 
justified God, having been bap- 
tized with the baptism of John. 
30 But the Pharisees and the law- 
yers rejected the counsel of God 
in relation to themselves, not 
having been baptized by him. 

31 « To what then shall I liken 
the men of this generation ? 
and to what are they like ? 
32 They are like unto children 
sitting in the market-place, and 
calling one to another, and say- 
ing, ' We have piped unto you, 
and ye have not danced ; we 
have mourned unto you, and ye 
have not wept.' 33 For John 
the Baptist came neither eating 
bread nor drinking wine ; and 
ye say, ' He hath a demon.' 
34 The Son of man hath come 
eating and drinking ; and ye 
say, ' Behold a gluttonous man, 
and a winebibber, a friend of 
publicans and sinners ! ' 35 And 
yet wisdom is justified by all 
her children." 



JOHN 



SECT. II. 

Jesus, at the House of Simon the Pharisee, receives the grateful Services 
of the Woman ivho had been a Sinner. 



MATT. 



MARK 



LUKE VII. 

36 Now one of the Pharisees asked him to eat with 
him; and he entered into, the Pharisee's house, 
and placed himself at table. 37 And, behold, a 
woman in the city, who had been a sinner, when 
she knew that Jesus was at table in the Pharisee's 
house, brought an alabaster vase of balsam, 38 and 
stood behind at his feet weeping, and began to wet 
his feet with tears; and she wiped them with the 
hair of her head, and kissed his feet, and anointed 
them with the balsam.* 39 But when the Pharisee 
who had invited him saw it, he spake within himself, 



JOHN 



* Or, (following the peculiar force of the Greek imperfecta and she kept wiping them with the hair of 
her head, and kissing his feet, and anointing them with the balsam,— Campbell well renders ftvpov balsam. 



92 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. 



MARK 



LUKE VII. 
saying, " This man, if he were a prophet, would 
have known who and what kind of woman this is 
who toucheth him : for she is a sinner." 40 And Jesus 
answering said unto him, u Simon, I have something 
to say unto thee." And he saith, "Teacher, say 
it." 41 " There was a certain creditor who had two 
debtors: the one owed five hundred denarii, and 
the other fifty : 42 but since they had nothing to pay, 
he forgave them both. Which therefore of them, 
tell me, will love him most % " 43 Simon answered 
and said, " I suppose that he will to whom he forgave 
most." And he said unto him, " Thou hast judged 
aright." 44 And turning towards the woman, he 
said unto Simon, " Thou seest this woman : I en- 
tered into thy house, thou gavest no water for 
my feet ; but she hath wetted my feet with tears, 
and wiped them with her hair : 45 thou gavest me no 
kiss ; but she, from the time I entered, hath not ceased 
to kiss my feet : 46 thou anointedst not my head with 
oil, but she hath anointed my feet with balsam. 

47 Wherefore I say unto thee, Her sins have been 
forgiven ; and they were many, for she hath loved 
much : but he to whom little is forgiven, loveth little." 

48 And he said unto her, " Thy sins have been for- 
given." 49 And they that were at table with him 
began to say within themselves, " Who is this who 
even forgiveth sins?" 50 But he said to the woman, 
" Thy faith hath saved thee ; go in peace." 



JOHN 



SECT. III. 

Christ instructs and sends forth the Seventy Disciples : He upbraids the 
Cities of Galilee : (Notice of the Return of the Seventy to him :) He 
gives Thanks to the Father. 



MATT. 



MARK 



LUKE X. 

After these things * the 
Lord appointed seventy others 
also, and sent them forth two 
and two before his face into 



JOHN 



• The ixlh chapter, which forms a distinct Section of Luke's Gospel, begins with the Mission of the 
Twelve. According to this Evangelist's methodical system, he next gives all the events connected with 

it a brief account of the execution of their commission, and their return, and of a series of transactions 

which succeeded this, till our Lord ' steadfastly set his face to go to Jerusalem.' The present chapter 
begins a new portion of his Gospel ; and ' after these things' refers, generally, to the former part of 
his record ; but, in particular, to the Mission of the Twelve, as is shown by the clause ' Seventy others 
also.' St. Matthew does not record the Mission of the Seventy ; but has some connected discourses. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



93 



MATT. XI. 



MARK 



20 Then he began to upbraid 
the cities wherein most of his 
mighty works had been done, 
because they repented not. 
21 " Woe for thee, Chorazin ! 
woe for thee, Bethsaida ! for if 
the mighty works which have 
been done in you, had been done 
in Tyre and Sidon, they would 
long ago have repented, in 



LUKE X. 
every city and place, whither 
he himself was about to come. * 

2 He said therefore unto them, 
" The harvest truly is great, but 
the labourers are few : pray ye 
therefore the Lord of the har- 
vest, that he would send forth 
more labourers into his harvest. 

3 Go your way : behold, I send 
you forth as lambs amidst 
wolves. 4 Carry neither purse, 
nor bag, nor sandals ; nnr sfeaey: 
and salute no one by the way. 
5 And into whatsoever house ye 
enter, first say, ' Peace be to this 
house.' 6 And if a son of peace 
be there, your peace shall rest 
upon it : if not, it shall turn 
back upon you. 7 Butin the same 
house remain, eating and drink- 
ing what they give : for the 
labourer is worthy of his hire. 
Go not from house to house. 
8 And into whatsoever city ye 
enter, and they receive you, eat 
such things as are set before 
you : 9 and heal the infirm that 
are therein, and say unto them, 
The kingdom of God draweth 
near unto you. 10 But into 
whatsoever city ye enter, and 
they receive you not, go forth 
into the streets of it, and say, 

11 'Even the dust which cleaveth 
to us from your city, we wipe 
off against you : notwithstand- 
ing know this, that the king- 
dom of God draweth near.' 

12 I say unto you, that it 
will be more tolerable in that 
day for Sodom, than for that 
city. 13 Woe for thee, Chorazin ! 
woe for thee, Bethsaida ! for if 
the mighty works which have 
been done in you, had been done 
in Tyre and Sidon, they would 
long ago have repented, sitting 



JOHN 



These places appear to have been in the Persea. 



94 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. XI. 
sackcloth and ashes. 22 But I 
say unto you, It will be more 
tolerable for Tyre and Si don at 
the day of judgment, than for 
you. 23 And thou, Capernaum, 
which hast been exalted unto 
heaven, wilt be thrust down to 
the abyss : * for if the mighty 
works which have been done in 
thee, had been done in Sodom, 
it would have remained, until 
this day. 2i But indeed I say 
unto you, that it will be more 
tolerable for the land of Sodom 
in the day of judgment, than 
for thee." 



85 At that time Jesus answer- 
ed and said, " I praise thee, 
O Father, Lord of heaven and 
earth, because thou hast hidden 
these things from the wise and 
understanding, and hast reveal- 
ed them unto babes.f 26 Even 
so, Father : for so it hath seemed 
good in thy sight. 27 All things 
have been delivered unto me by 
my Father : and no one knoweth 
the Son, except the Father ; 



MARK 



LUKE. X. 
in sackcloth and ashes. 14 But 
indeed it will be more tolerable 
for Tyre and Sidon at the judg- 
ment, than for you. 15 And 
thou, Capernaum, which hast 
been exalted to heaven, wilt be 
thrust down to the abyss. * 
16 He that heareth you heareth 
me ; and he that despiseth you 
despiseth me ; and he that de- 
spiseth me despiseth him that 
sent me." 



17 (And. the seventy returned 
again with joy, saying, " Lord, 
even the demons are subjected 
unto us by thy name." 18 And 
he said unto them, " I beheld 
Satan as lightning fall from 
heaven. 19 Behold, I give unto 
you authority to tread on ser- 
pents and scorpions, and upon 
all the power of the enemy : 
and nothing shall by any means 
hurt you. ^ Notwithstanding, 
in this rejoice not, that the 
spirits are subjected unto you ; 
but rejoice, that your names are 
written in heaven.") 

21 In that hour Jesus greatly 
rejoiced in spirit, and said " I 
praise thee, O Father, Lord of 
heaven and earth, because thou 
hast hidden these things from 
the wise and understanding, and 
hast revealed them unto babes.f 
E ven so, Father : for so it hath 
seemed good in thy sight. 22 All 
things have been delivered unto 
me by my Father : and no one 
knoweth who the Son is, ex- 



* Lit. to hades, eo)g ydov, the abode of the dead, 
t Or, (mylecting the idiom, for tvhich see Bom, vi. 17.) because though Sec, yet thou &c. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



95 



MATT. XI. 

neither knoweth any one the 
Father, except the Son, and he 
to whomsoever the Son willeth 
to reveal Am.'' 



28 " Come unto me, all ye that 
Iahour and are heavy laden, and 
I will give you rest. ^ Take 
my yoke upon you, and learn 
from me ; for I am meek and 
lowly in heart : and ye shall 
find rest unto your souls. 30 For 
my yoke is easy, and my burden 
is light." 



MARK 



LUKE X. 

cept the Father ; and who the 
Father is, except the Son, and he 
to whomsoever the Son willeth 
to reveal him." 

23 And turning unto the dis- 
ciples, he said privately, " Blessed 
are the eyes which see what ye 
see : 24 for I tell you, that many 
prophets and kings have desired 
to see what ye see, and have not 
seen ; and to hear what ye hear, 
and have not heard." 



JOHN 



SECT. IV. 

Christ delivers the Parable of the Good Samaritan : and visits Martha 
and Mary at Bethany * 



MATT. 



MARK 



LUKE X. 
25 And, behold, a certain lawyer stood up, trying 
him, and saying, " Teacher, what shall I do to 
inherit everlasting life ? " 26 And he said unto him, 
" What is written in the law? how readest thou ? " 
27 And he answering said, " Thou shalt love the 
Lord thy God with all thy heart, and with all thy 
soul, and with all thy strength, and with all thy 
mind; and thy neighbour as thyself." 28 And he 
said unto him, " Thou hast answered aright : this 
do, and thou shalt live." w But he, willing to justify 
himself, said unto Jesus, " And who is my neigh- 
bour ? " 30 And Jesus replied and said, " A certain 
man was going down from Jerusalem to Jericho, 



JOHN 



* The present record occurring only in St. Luke's Gnomology, the chronological position of these events 
is not decidedly ascertainable. There is, however, nothing that renders the position here assigned impro- 
bable ; and the system of this Harmony, therefore, requires to maintain the connexion already existing. 
The visit to Bethany must have occurred when our Lord was going to Jerusalem; and in his journey 
thither, at the Feast of Dedication, it is probable he was almost alone, which well suits the circumstances 
of that visit. 



96 



TRANSACTIONS OP CHRIST, 



MATT. 



MARK 



LUKE X. 
and he fell among robbers, who having both stripped 
him and wounded him, departed, leaving him half 
dead. 31 Now by chance a certain priest was 
coming down that way : and when he saw him, 
he passed by on the other side. 32 And in like 
manner a Levite also, when he was at the place, 
came and saw him, and passed by on the other side. 
33 But a certain Samaritan, as he journeyed, came 
where he was : and when he saw him, he was moved 
with compassion ; 34 and he came to him, and bound up 
his wounds, pouring in oil and wine : and having set 
him on his own beast, he brought him to an inn, and 
took care of him. 35 And on the morrow when he 
departed, he took out two denarii, and gave them to 
the host, and said unto him, 'Take care of him ; and 
whatsoever thou spendest more, when I come again, 
I will repay thee.' 36 Which now of these three, 
thinkest thou, was neighbour unto him that fell 
among the robbers ? " 37 And he said, " lie that 
shewed mercy on him." Then said Jesus unto him, 
" Go, and do thou likewise." 

38 Now it came to pass, as they journeyed, that he 
entered into a certain village : and a certain woman 
named Martha received him into her house. 39 And 
she had a sister called Mary, who also sat at the feet 
of Jesus, and heard his word. 40 But Martha was 
distracted about much serving ; and standing near 
she said, " Lord, dost thou not care that my sister 
hath left me to serve alone ? bid her therefore that 
she help me." 41 But Jesus answered and said 
unto her, " Martha, Martha, thou art careful and 
troubled about many things: 42 yet of one thing only 
is there need. But Mary hath chosen the good part, 
which shall not be taken away from her." 



JOHN 



SECT. V. 

Christ at Jerusalem at the Feast of Dedication : subsequent Sojourn in the 
Percea, where, probably , the Seventy rejoin him, and some also of the Twelve. 



JOHN X. 
22 Now it was the feast of the dedication at Je- 
rualem, and it was winter.* 23 And Jesus was 
walking in the temple in Solomon's portico. 24 The 

* Or, stormy weather. (See Kuinoel.) — This assigns the reason why our Lord was in Solomon's 
Portico. The Feast of Dedication depending, like all the other events of the Jewish Year, on the time 
of its commencement, might vary from the end of November to that of December. The proper winter 
of Palestine, was during the latter half of December. See Calendar in the Appendix. 



PART V.\ 



DURING THE ABSENCE OF THE APOSTLES. 



97 



MATT. 



MARK 



LUKE 



Ps. 82 ; 



JOHN X.l 
Jews therefore surrounded him, and said unto him, 
" How long dost thou keep our mind in suspense * 
Tf thou art the Christ, tell us plainly." 25 Jesus an- 
swered them, " I have told you, and ye believe not. 
The works that I do in my Father's name, these bear 
testimony concerning me : 26 yet ye believe not ; for 
ye are not of my sheep. As I said unto you, 27 my 
sheep hear my voice, and 1 know them, and they 
follow me : 28 and I give unto them everlasting life ; 
and they shall never perish,* nor shall any one force 
them out of my hand. M My Father, who gave 
them to me, is greater than all ; and no one is able 
to force them out of my Father's hand : 30 I and the 
Father are one." 

31 The Jews therefore again took up stones to 
stone him. 32 Jesus answered them, "Many good 
works have I shewed you from my Father; for 
which of these works do ye stone me?" 33 The 
Jews answered him, saying, " For a good work we 
stone thee not ; but for blasphemy ; and because 
thou, being man, makest thyself God." 34 Jesus 
answered them, " Is it not written in your law, ' I 
said, Ye are gods? ' 35 If he said those are gods, 
unto whom the word of God came, (and the scrip- 
ture cannot be broken,) 36 say ye of him whom the 
Father sanctified, and sent into the world, ' Thou 
blasphemest; ' because I said, I am the Son of God?- 
37 If I do not the works of my Father, believe me 
not. 38 But if I do them, even if ye believe not me, 
believe the works : that ye may know, and believe, 
that the Father is in me, and I in him." 

39 Therefore they sought again to take him : but 
he went forth out of their hand. 40 And he went 
away again 'beyond the Jordan to the place where 
John wa/%apuzing ; and there he abode. 41 And 
many came unto him ; and they said, " John did no 
miracle: but all things whatever John spake con- 
cerning this man were true." 42 And many believed 
in him there. 



Lit. and they cannot perish for ever, tiQ rov ca<x)va. 



98 



TRANSACTIONS OF CHRIST, 



[PART V. 



SECT. VI. 

Discourses of Christ during his Sojourn in the Percea.* § 1. At the House 
of the Chief Pharisee. § 2. With the Multitude, on counting the Cost. 
§ 3. Parables: the Lost Sheep — the Lost Money — the Prodigal Son. 
§ 4. Parables : the Unjust Steward— the Rich Man and Lazarus. 



MATT. 



MARK 



LUKE XIV. 

§ 1. 
And it came to pass, when he went into the house 
of one of the rulers of the sect of the Pharisees, on 
the sabbath, to eat bread, that they were watch- 
ing hirn. 2 And, behold, there was before hirn a 
certain man who had the dropsy. 3 And Jesus 
answering spake unto the lawyers and Pharisees, 
saying, " Is it lawful to cure any one on the sabbath 
day?" 4 but they were silent. And he took hold 
of him, and healed him, and sent him away. 5 And 
he [answering] said unto them, " Of which of you 
shall an ass or an ox fall into a pit, and hu will 
not straightway draw him out on the sabbath day?" 
6 And they were not able to answer him again to 
these things. 

7 And he spake a parable f to those that were in- 
vited, when he marked how they chose out the chief 
places at table ; saying unto them, 8 " When thou 
art invited by any one to a marriage-feast, do not 
take the chief place at table ; lest a more honourable 
man than thou should have been invited by him ; 
9 and he that invited thee and him come and say to 
thee, ' Give this man place ; ' and then thou begin 
with shame to take the lowest place. 10 But when 
thou art invited, go and take the lowest place ; that 
when he that invited thee cometh, he may say unto 
thee, ' Friend, go up higher ! ' then shalt thou have 
glory in the presence of them that are at table with 
thee. n For whosoever exalteth himself shall be 
humbled ; and he that humbleth himself shall be 
exalted." , 

12 And he said also to him that had invited him, 



JOHN 



* The Discourses in this Section are contained in three consecutive chapters of St Luke's Gnomology. 
There is nothing which renders it certain that they were delivered at this period; but it is scarcely 
conceivable that St. Matthew could have been present at such parables as those in the xvth chapter, or 
even that they could have been delivered publicly in Galilee, without his recording them. Hence we 
may reasonably suppose them delivered in the Peraea during Matthew's absence from our Lord, while on 
his mission as an Apostle. — These chapters, (as also the three preceding,) are placed by Macknight, as 
here, in the interval between the Feast of Dedication, and the Resurrection of Lazarus. 

+ Or, admonition.— Our word parable is more limited in its application than the original 7Tapa(So\n. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



99 



MARK 



LUKE XIV. 
" When thou makest a dinner or a supper, call not 
thy friends, nor thy brethren, nor thy kinsmen, nor 
thy rich neighbours ; lest they also invite thee again, 
and a recompence be made thee. 13 But when thou 
makest a feast, invite the poor, the maimed t the 
lame, the blind : u and thou shalt be blessed ; be- 
cause they have no power to recompense thee ; for 
thou shalt be recompensed at the resurrection of the 
righteous." 

15 Now a certain one of them that were at table 
with him having heard these things, said unto him, 
44 Blessed is he who shall eat bread in the kingdom 
of God. 5 ' 16 But he said unto him, " A certain man 
made a great supper, and invited many. 17 And 
he sent his servant at the hour of supper, to say to 
them that had been invited, ' Come ye, for all things 
are now ready.' 18 And they all with one consent 
began to make excuse. The first said unto him, ' I 
have bought a field, and I must go forth and see it ; 
I beseech thee, have me excused.' 19 And another 
said, 'I have bought five yoke of oxen, and I am 
going to prove them : I beseech thee, have me ex- 
cused.' 20 And another said, ' I have married a 
wife, and therefore T cannot come.' 21 And [that] 
servant came, and told his master these things. 
Then the master of the house being angry said to 
his servant, ' Go forth quickly into the streets and 
lanes of the city, and bring in hither the poor, 
and maimed, and lame, and blind.' 22 And the 
servant said, ' Sir, it is done as thou hast com- 
manded, and still there is room.' 23 And the master 
said unto the servant, ' Go forth to the highways 
and hedges, and compel persons to come in, that my 
house may be filled. 24 For I say unto you, No one 
of those men who were invited shall taste of my 
supper.' " 

§2. 

25 Now great multitudes were going along with 
him : and he turned, and said unto them, 26 " If any 
man come to me, and hate not his father, and mother, 
and wife, and children, and brethren, and sisters, 
yea, and further, even his own life, he cannot be my 
disciple. 27 And whosoever doth not bear his cross, 
and come after me, cannot be my disciple. 28 For 
which of you, intending to build a tower, doth not 
first sit down, and count the cost, whether he have 
sufficient for the completion of it f 29 lest by any 
means, after he hath laid the foundation, and is not 



100 



TRANSACTIONS OP CHRIST, 



[PART V. 



MATT. 



MARK 



LUKE XIV. 
able to finish it, all that behold 



it begin to mock 



him, 30 saying, ' This man began to build, and was 
not able to finish.' 31 Or what king, going to make 
war against another king, doth not first sit down and 
consult whether he is able with ten thousand to meet 
him that cometh against him with twenty thousand ? 
32 and if not, while he is yet far off, he sendeth an 
embassy, and asketh conditions of peace. 33 In like 
manner, therefore, whosoever there is of you w r ho 
biddeth not farewell to all that he hath, he cannot 
be my disciple. 

34 " Salt is good : but if the salt have lost its 
savour, wherewith shall it be seasoned ? 35 Tt is 
fitted neither for the land, nor for the dunghill : 
men cast it out, He that hath ears to hear, let him 
hear." 

. §3. 

Ch. xv. Now all the publicans and the sinners drew 
near unto him to hear him. 2 And the Pharisees 
and the Scribes murmured, saying, " This man re- 
ceiveth sinners, and eateth with them." 3 But he 
spake this parable unto them, saying, 4 " What man 
of you, having a hundred sheep, and having lost one 
of them, doth not leave the ninety and nine in the 
desert, and go after that which is lost, until he find 
it ? 5 and when he hath found it, he layeth it on his 
shoulders, rejoicing : 6 and when he cometh to his 
house, he calleth together his friends and neighbours, 
saying, 'Rejoice with me; for I have found my sheep 
which was lost.' 7 I say unto you, that, in like 
manner, joy shall be in heaven over one sinner that 
repenteth, more than over ninety and nine righteous 
persons, who have no need of repentance. 

8 " Or what woman having ten pieces of silver, if 
she lose one piece, doth not light a candle, and 
sweep the house, and seek diligently until she find 
it ? 9 and when she hath found it, she calleth her 
female friends and neighbours together, saying, 'Re- 
joice with me ; for I have found the piece which I 
had lost.' 10 In like manner, I say unto you, there 
is joy in the presence of the angels of God over one 
sinner that repenteth." 

11 And he said, " A certain man had two sons : 

12 and the younger of them said to his father, ' Fa- 
ther, give me the portion of property that falleth to 
me.'' And he divided unto them his substance. 

13 And not many days after, the younger son gathered 
all together, and took his journey into a far country, 



JOHN 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



101 



MATT. 



MARK 



LUKE XV. 
and there wasted his substance by living dissolutely. 

14 And when he had spent all, there arose a mighty 
famine in that land ; and he began to be in want. 

15 And he went and joined himself to one of the 
citizens of that country ; and he sent him into his 
fields to feed swine. 16 And he would fain have 
filled his belly with the husks * which the swine did 
eat : and yet no one gave unto him. n But when 
he came to himself, he said, ' How many hired ser- 
vants of my father have abundance of bread, and I 
perish here with hunger! 18 I^will arise and go to 
my father, and will say unto him, Father, I have 
sinned against heaven, and in thy sight : 19 I am no 
more worthy to be called thy son : make me as one 
of thy hired servants.' 20 And he arose, and went to 
his father. But when he was yet far off, his father 
saw him, and was moved with compassion, and ran, 
and fell on his neck, and kissed him. 2l But the 
son said unto him, * Father, I have sinned against 
heaven, and in thy sight ; [and] I am no more wor- 
thy to be called thy son.' 22 But the father said to 
his servants, ' Bring forth the best robe, and put it 
on him ; and put a ring on his hand, and sandals on 
his feet : 23 and bring hither the fatted calf, and kill 
it ; and let us eat, and be joyful : 24 for this my son 
was dead, and is alive again ; [and] he was lost, and 
is found.' And they began to be joyful. 25 Now his 
elder son was in the field : and as he came and drew 
nigh to the house, he heard music and dancing. 
26 And he called to him one of the servants, and in- 
quired what these things meant. 27 And he said 
unto him, ' Thy brother is come ; and thy father 
hath killed the fatted calf, because he hath received 
him safe and sound.' f 28 But he was angry, and 
would not go in : his father therefore came out, and 
intreated him. 29 But he answering said to his 
father, ' Lo, these many years have I served thee, nor 
have I at any time transgressed thy commandment :« 
and yet thou never gavest me a kid, that I might be 
joyful with my friends : 30 but when this thy son 
hath come, who hath devoured thy substance with 
harlots, thou hast killed for him the fatted calf.' 
31 And he said unto him, 'Son,]: thou art always 



JOHN 



* Rather, pods, Ta KSparia. What are here called husks, were the fruit of a tree whicli produces 
long and slender pods, shaped like a sickle, containing a pulp of a sweetish taste, with several brown 
shining seeds like beans. 



t Lit, being in health, vyiaivovra. 



t Child, TtKvov m 



102 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. 



MARK 



LUKE XV. 
with me, and all that I have is thine.* 32 But it 
was meet that we should he joyful and be glad : for 
this thy brother was dead, and is alive again ; and 
[was] lost, and is found.' " 
§4. 

Ch. xvi. Now he said also unto his disciples, 
" There was a certain rich man, who had a steward ; 
and he was accused unto him as wasting his pro- 
perty. 2 And he called him, and said unto him, 
' Why do I hear this of thee ? give an account of thy 
stewardship; for thou canst no longer be steward.' 
3 But the steward said within himself, ' What shall 
I do ? for my master taketh away from me the stew- 
ardship : I cannot dig ; to beg I am ashamed. 4 I 
am resolved what t will do, that, when I am put out 
of the stewardship, they may receive me into their 
houses.' 5 And having called every one of his master's 
debtors unto him, he said unto the first, ' How much 
owest thou unto my master 1 ' 6 And he said, ' A 
hundred measures f of oil.' And he said unto him, 
' Take thy writing^ and sit down quickly, and write 
fifty.' 7 Then he said to another, ' And how much 
owest thou i ' And he said, ' A hundred measures § 
of wheat.' And he said unto him, ' Take thy writing,* 
and write fourscore.' 8 And the master commended 
the unjust steward, because he had done prudently : 
for the sons of this world || are more prudent in their 
generation than the sons of the light. 9 And I say 
unto you, Make to yourselves friends of the mammon 
of unrighteousness ; * that, when ye fail, they may 
receive you into everlasting habitations. 

10 " He that is faithful in what is least, is faithful 
also in much : and he that is unjust in the least, is 
unjust also in much. n If therefore ye have not 
been faithful in deceitful wealth, who will commit 
to your trust that which is true ? 12 And if ye have 
not been faithful in that over which ye have no 
power,* * who will give you your own 1 



JOHN 



* Lit. all mine are thine. + Bath, flctTOQ. This measure held twelve or thirteen gallons. 

j FpafifJLa might be well rendered here agreement : the writing appears to have been an agreement 
to pay so much rent. The steward had exacted more than his master appointed ; and he now directs the 
tenants to alter the agreement to the rent the master had fixed ; by which he appeared to render the 
tenants great kindness, while he did no farther injustice to the master. (See Macknight.) 

§ Corns, KOpOQ. This measure held about fifteen bushels. || Or, life, auov. 

i Or, of unrighteous wealth : or, rather, of deceitful wealth. 

** Lit. which is foreign to you, IV T<$ aXXorpiy. The contrast is between momentary and everlasting 
possessions. 



PART V.] 



DURING THE ABSENCE OP THE APOSTLES. 



103 



MATT. 



MARK 



LUKE XVI. 

13 « No servant can serve two masters : for either 
he will hate the one, and love the other j or he will 
cleave to the one, and despise the other. Ye cannot 
serve God and mammon." 

14 And the Pharisees also, who were covetous, 
heard all these things : and they scoffed at him. 
13 And he said unto them, " Ye are they that justify 
yourselves before men ; but God knoweth your 
hearts : for that which is high in esteem among 
men is an abomination in the sight of God. 

16 " The law and the prophets were until John : 
from that time the kingdom of God is preached, and 
every man eagerly presseth into it. 17 But it is 
easier for heaven and earth to pass away, than for 
one tittle of the law to fall. 

is « Every one who putteth away his wife, and 
marrieth another, committeth adultery : and [every 
one] who marrieth her that is put away from her 
husband committeth adultery. 

19 " Now there was a certain rich man, who 
was clothed in purple and fine linen, and feasted 
splendidly every day : 20 and there was a certain 
poor man named Lazarus, who was laid at his gate 
full of sores, 21 and desiring to be fed with the 
crumbs which fell from the rich man's table : more- 
over even the dogs came and licked his sores. 
22 Now it came to pass, that the poor man died, and 
was carried by the angels into Abraham's bosom. 
And the rich man also died, and was buried. 23 And 
in hades * he lifted up his eyes, being in torments, 
and seeth Abraham afar off, and Lazarus in his 
bosom. 24 And he cried aloud and said, ' Father 
Abraham, have mercy on me, and send Lazarus, 
that he may dip the tip of his finger in water, and 
cool my tongue ; for I am tortured in this flame.' 
25 But Abraham said, ( Son,f remember that thou 
in thy lifetime receivedst thy good things, atnd like- 
wise Lazarus evil things : but now he is comforted, 
and thou art tortured. 26 And beside all these 
things, between us and you a great gulf is fixed : so 
that they who would pass from hence to you are not 
able ; nor can they that would come from thence, 
pass over to us.' 27 But he said, ' I beseech thee 
therefore, Father, that thou wouldest send him to 
my father's house ; 28 for I have five brethren ; that 



JOHN 



* El/ T(p 4^Vf t,ic unseen state, the abode of the dead. 



t Child, TIKVOV. 



104 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. 



MARK 



LUKE XVI. 
he may testify unto them, that they also may not 
come to this place of torment.' 29 Ahraham saith 
unto him, ' They have Moses and the prophets ; let 
them hear them.' 3° But he said, ' Nay, father 
Ahraham : yet if one should go unto them from the 
dead, they will repent' 3l And he said unto him, 
' If they hear not Moses and the prophets, neither 
will they be persuaded, although one should rise from 
the dead.' " 



JOHN 



SECT. VII. 

Jesus goes to Bethany and raises Lazarus from the Dead : the Sanhedrim 
formally resolve to put him to Death ; and he withdraws to Ephraim, 
with some of his Disciples. — About this Time the Baptist was beheaded. 



MATT. 



MARK 



LUKE 



JOHN XI. 

Now a certain man was sick,* named Lazarus, of 
Bethany, the town of Mary and her sister Martha.f 
2 (Now it was the Mary that anointed the Lord 
with balsam, and wiped his feet with her hair, 
whose brother Lazarus was sick.) 3 His sisters there- 
fore sent unto him, saying, " Lord, behold, he whom 
thou lovest is sick.''' 4 When Jesus heard that, he 
said, " This sickness is not unto death, but for the 
glory of God, that the Son of God may be glorified 
by it." 5 (Now Jesus loved Martha, and her sister, 
and Lazarus.) 6 When he heard therefore that he 
was sick, he still abode two days in the place where 
he was. 7 Then afterward he saith to the disciples, 
" Let us go into Judea again." 8 The disciples say 
unto him, " Rabbi, the Jews were just now seeking 
to stone thee; and goest thou thither again?'* 
9 Jesus answered, " Are there not twelve hours in 
the day ? Tf any one walk in the day, he stumbleth 
not, because he seeth the light of this world : 10 but 
if any one walk in the night, he stumbleth, because 
the light is not in him." 

11 These things said he : and afterward he saith 
unto them, " Our friend Lazarus hath fallen asleep ; 
but I go, that I may awake him out of sleep." 



* In this chapter, St. John employs aaSrevne, strengthless, and acrSftvew, to be strengthless, to denote 
the extremity of weakness — dangerous illness. 



+ The construction airo BifiavLaQ, eK r»jc KOJfitjg, is found also in ch. 



44, airo H&aa'ida, ik 



PART K] 



DURING THE ABSENCE OF THE APOSTLES. 



105 



MATT. 



MARK 



LUKE 



JOHN XI. 
12 His disciples therefore said, " Lord, if he sleep, he 
will do well."* 13 (Now Jesus spake of his death : 
but they thought that he spake of the rest of sleep.) 
14 Jesus therefore said unto them plainly, " Lazarus 
is dead : 15 and I am glad for your sakes that I was 
not there, that ye may believe ; nevertheless let us 
go unto him." 16 Thomas therefore, who is called 
Didymus, saith unto his fellow- disciples, " Let us 
also go, that we may die with him." 

17 When Jesus therefore came, he found that he 
had already lain four days in the tomb. ,8 (Now 
Bethany was nigh unto Jerusalem ; about fifteen 
furlongs off: 19 and many of the Jews had come 
to Martha and Mary, that they might comfort them 
concerning their brother.) 20 Martha therefore, as 
soon as she heard that Jesus was coming, went and 
met him : but Mary continued sitting in the house. 
21 Then said Martha unto Jesus, " Lord, if thou hadst 
been here, my brother had not died : 22 but, even 
now, I know that whatsoever thou shalt ask of God, 
God will give it thee." 23 Jesus saith unto her, 
" Thy brother shall rise again." 24 Martha saith 
unto him, " I know that he will rise again in the 
resurrection at the last day." 25 Jesus said unto 
her, " I am the resurrection, and the life : he that 
believeth in me, though he die, yet shall he live : 
26 and every one who liveth and believeth in me 
shall never die. f Believest thou this ?" 27 She saith 
unto him, " Yea, Lord: I believe that thou art 
the Christ, the Son of God, he that cometh into 
the world." + 

28 And when she had said these things, she went 
away, and called Mary her sister secretly, saying, 
" The Teacher is here, and calleth for thee. w When 
she heard this, she ariseth quickly, and cometh unto 
him. 30 (Now Jesus had not yet come into the 
town, but was in the place where Martha had met 
him.) 31 The Jews therefore who were with her in 
the house, and were comforting her, when they saw 
Mary, that she rose up quickly, and went out, fol- 
lowed her, saying, " She is going to the tomb to 
weep there." 32 Mary therefore, when she came 
where Jesus was, and saw him, fell at his feet, saying 



* Lit. he shall be restored, (TU)Sfr]<reTai. Newc. he shall recover. 

t Lit. shall not die for ever, eig tov aimva. 

X Or, Yes, Lord, I have-believed ; (or, I fully believe, TTtTTiaTiVKa ;) because thou art the Christ, &c. 
O epxofUVOQ, ' He that cometh,' was an expression for the expected Messiah. 



106 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. 



MARK 



LUKE 



JOHN XI. 
unto him, " Lord, if thou hadst been here, my 
brother would not have died." 33 Jesus therefore, 
when he saw her weeping, and the Jews also weep, 
ing who came with her, groaned in spirit, and 
was troubled, 34 and said, " Where have ye laid 
him ? " They say unto him, " Lord, come and see." 
35 Jesus wept. 36 The Jews said therefore, " Behold 
how he loved him ! " 37 But some of them said, 
" Could not this man who opened the eyes of the 
blind, have caused that even this man should not 
have died ? " 

3S Jesus therefore again groaning in himself cometh 
to the tomb. Now it was a cave, and a stone lay 
upon it. 39 Jesus said, " Take away the stone." 
Martha, the sister of him that was dead, saith unto 
him, " Lord, by this time he stinketh : * for he hath 
been four days in the tomb." 40 Jesus saith unto her, 
" Said I not unto thee, that if thou wouldest believe, 
thou shouldest see the glory cf God?" 4l They 
took away therefore the stone. But Jesus raised his 
eyes upwards, and said, " Father, I thank thee that 
thou hast heard me : 42 yet I knew that thou hearest 
me always : but because of the multitude who stand 
around I said it, that they may believe that thou 
hast sent me." 43 And when he thus had spoken, 
he cried with a loud voice, " Lazarus, come forth." 
44 And he that had been dead came forth, bound 
hand and foot with funeral bands : and his face was 
bound about with a napkin. Jesus saith unto them, 
" Loose him, and let him go." 

45 Many therefore of the Jews who came to Mary, 
and saw the things which Jesus did, believed in him. 
46 But some of them went away to the Pharisees, and 
told them what things Jesus had done. 

47 The chief priests therefore, and the Pharisees, 
gathered together a council, and said, " What are 
we doing % for this man doeth many miracles. 48 If 
we suffer him to go on thus, all will believe in him : 
and the Romans will come and take away both our 
place and our nation." 49 But a certain one of 
them, named C alphas, being the high priest of that 
year, said unto them, " Ye know nothing : 50 nor 
do ye consider that it is expedient for us, that one 
man should die for the people, and not that the 
whole nation perish." 51 Now this he spake not of 



Tim u literal — o^tt. Campbell has, ' the smell is offensive.' 



'ART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



107 



MARK LUKE JOHN XI. 

himself : but being the high priest of that year, he 
prophesied : because Jesus was about to die for that 
nation ; 52 and not for that nation only, but that he 
might also gather together in one the children of 
God that were scattered abroad. 53 From that day, 
therefore, they took counsel together to put him 
to death. 

54 Jesus therefore walked no more openly among 
the Jews ; but went thence unto the country near 
the desert, to a city called Ephraim ; and there he 
continued with his disciples.* 



SECT. VIII. f 

On returning to Galilee, probably at Capernaum, our Lord heals the Man 
with the Withered Hand : The Pharisees there hold a Council against 
him ; and he withdraws to the Shore of the Lake. 



MATT. XII. 
1 9 And having depart- 
ed thence, he went into 
' their synagogue. 10 And, 
1 behold, there was a man 
| who had a withered 
hand ; and they asked 
1 him, saying, " Is it law- 
' ful to heal on the sab- 
bath 1 " in order that 
they might accuse him. 
11 But he said unto them, 
I What man shall there 
be. among you, who shall 
have one sheep, and, if 
this fall into a pit on 



MARK III. 
And he entered again J 
into the synagogue : and j 
there was a man there 
who had his hand wi- 
thered. 2 And they watch- i 
ed him, whether he would 
heal him on the sabbath ; 
in order that they might 
accuse him. 3 And he 
saith unto the man who 
had his hand wither- 
ed, (l Rise up into 
the midst. " 4 And he 
saith unto them, "Is it 
lawful on the sabbath 



LUKE VI. 

6 Now it came to pass 
also on another sabbath, 
that he entered into the 
synagogue and taught. 
And there was a man 
there whose right hand 
was withered. 7 But the 
Scribes and Pharisees 
watched him, whether he 
would heal on the sab- 
bath ; in order that they 
might find accusation a- 
gainsthim. 8 Butheknew 
their thoughts, and said 
to the man who had the 



JOHN 



* At this place begins the last division of St. John's Gospel, respecting the transactions of the Passover 
at which our Lord was crucified. 

t The record in this Section is found, in each of the three Gospels, connected with the Walk through 
the Corn-fields: Part II. Sect. vii. The circumstance is considered, as it respects this Harmony, in the 
Preliminary Dissertations. St. Luke's account decides two things ; first, that the facts recorded in the 
former Section, occurred on the Second-first Sabbath, (see p. 32 ;) and secondly, that the fact in the 
present Section, occurred on a different Sabbath. St. Mark's Gospel in no way obliges us to refer the latter 
to the same day as the former; but the Greek of St. Matthew's Gospel naturally would do so, if there 
were no opposing consideration, such as is supplied by the statement of Luke It is obvious that the 
accurate inquiries of this Evangelist had led him to the knowledge of the fact which the common record, 
from which all these Evangelists here derived information, did not communicate. 

1 TlaXiv, again, appears to have here no distinct reference to what precedes : it may be rendered 
moreover, or at another time. See Schleusner and Robinson's Lexicon from Wahl. 



108 



TRANSACTIONS OF CHRIST, 



[PARI 



MATT. XII. 
the sabbath, will not lay 
hold of it, and lift it out ? 
12 How much therefore 
is a man better than a 
sheep ? Wherefore it is 
lawful to do well on the 
sabbath." 13 Then saith 
he to the man, " Stretch 
forth thine hand." And 
he stretched it forth ; and 
it was restored whole as 
the other. 

14 But the Pharisees 
went out, and took 
counsel against him, how 
they might destroy him. 
15 But when Jesus knew 
it, he withdrew from 
thence : and great mul- 
titudes followed him ; 
and he healed them all, 



MARK III. 
to do good or to do 
evil? to save life, or to 
kill?" But they were 
silent. 5 And having 
looked round on them 
with anger, being griev- 
ed at the hardness of 
their hearts, he saith 
unto the man, " Stretch 
forth thy hand." And 
he stretched it forth : and 
his hand was restored. 

6 And the Pharisees 
went forth, and straight- 
way took counsel with 
the Herodians against 
him, how they might 
destroy him. 7 And 
Jesus withdrew with his 
disciples to the sea : and 
a great number of per- 
sons from Galilee follow- 
ed him, and from Judea, 
8 and from Jerusalem, 
and from Idumea, and 
from beyond the Jordan ; 
and the people of Tyre 
and Sidon, a great num- 
ber, when they had heard 
what great things he did, 
came unto him. 9 And 
he spake to his disciples, 
that a little ship should 
attend upon him, be- 
cause of the multitude, 
lest they should throng 
him. 10 For he healed 
many ; insomuch that 
they pressed upon him 
that they might touch 
him, as many as had 
grievous diseases. n And 
the unclean spirits, when 
they saw him, fell down 
before him, and cried. 



LUKE VI. 
withered hand, " Rise 
up, and stand in the 
midst." And he arose 
and stood forth. 9 Jesus 
said therefore unto them, 
" I will ask you some- 
thing : * Is it lawful on 
the sabbath to do good, 
or to do evil? to save 
life, or to kill?" 10 And 
looking round upon them 
all, he said unto the 
man, " Stretch forth thy 
hand." And he did so : 
and his hand was re- 
stored as the other. 
11 But they were filled 
with madness ; and con- 
ferred with one another 
what they should do to 
Jesus. 



* Giiesbach's pointing, which is adopted also by Scholz, requires to render, 
lawful on the sabbath ? to do good;" &c. 



I will ask you, Which is 



r i PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



109 



MARK III 
saying, " Thou art the 
Son of God." 12 And 
he charged them that 
they should not make 
him known. 



MATT. XII. MARK III. LUKE JOHN 

16 and charged them that 
they should not make 
him known : 17 that it 
might be fulfilled * which 
was spoken by Isaiah the 

prophet, saying, 18 'Be- Is. 42; 1-4. 

hold my servant, whom 
I have chosen ; my be- 
loved, in whom my soul 
is well pleased : I will 
put my spirit upon him, 
and he shall declare his 
lawf to the Gentiles. 
19 He shall not strive, 
nor cry ; neither shall 
any man hear his voice 
in the streets. 20 A 
bruised reed shall he not 
"break, and smoking flax 
shall he not quench, till 
he send forth his law 
unto victory. 21 And 
in his name shall the 
Gentiles trust.' 



SECT. IX. 

Discourses of Christ occasioned by the hostility of the Pharisees and the 
interference of his Relatives. § 1. After the Cure of the Blind and 
Dumb Demoniac. § 2, On the Demand of a Sign from Heaven. § 3. On 
the Application of his Mother and Brethren. 



MATT. MARK III. LUKE JOHN 

1. § I. § 

19 And % they go into 
a house. § 20 And the 
multitude cometh toge- 
ther again, so that they 
were not able to eat 

' * Or, so that it was fulfilled. t KpKTic, judgment, here denotes law. See Pearce, Newcome, &c. 

X St. Mark, especially, very often commences his narrations with Kai, and : it may then properly he ren- 
dered now, moreover, afterwards. See Rohinson. 

§ Or, they come home— i. e, to the house in Capernaum in which Jesus commonly resided.— See the Note 
at the end of the Section. 



110 



TRANSACTIONS OF CHRIST, 



MATT. XII. 



22 Then was brought 
unto him a demoniac, 
blind and dumb : and 
he healed him, so that 
the blind and dumb man 
both spake and saw. 
23 And all the multitudes 
were amazed, and said, 
" Is not this the son of 
David I" 24 But the 
Pharisees hearing them 
said, "This man doth 
not cast out demons, 
except by Beelzebub, 
prince o£ the^fcnons." 
25 But Job J ew their 
thoughts, and said unto 
them, " Every kingdom 
divided against itself is 
brought to desolation; 
and every city or house 
divided against itself 
shall not stand : 26 and 
•£' 'Satan^caj* out Satan, 
" v jhe is divided against 
himself; how then shall 
his kingdom stand ? 



27 And if I by Beelze- 
bub cast out demons, by 
whom do your sons cast 
them out? wherefore they 
shall be your judges. 

28 But if by the Spirit of 
God I cast out demons, 
then the kingdom of God 
hath come unto you. 

29 Ho w indeed can any one 
enter into a strong man's 
house, and plunder his 
goods, unless he first 
bind the strong man ? 



MARK III. 
bread. 2l And when his 
relatives heard of it, they 
went forth to lay hold 
on him ; for they said, 
"Tie is beside himself." 



22 And the Scribes who 
came down from Jeru- 
salem said, " He hath 
Beelzebub," and, " By 
the prince of the demons 
he casteth out demons." 

23 And he called g them 
unto him, and said unto 
them in parables, " How 
can Satarv'cast out Sa- 
tan ? 24 And if a king- 
dom be divided against 
itself, that kingdom can- 
not stand. 25 And if a 
house be divided against 
itself, that house cannot 
stand. 26 And if Satan 
rise up against himself, 
and be divided, he cannot 
stand, but hath an end. 



LUKE XI. 



27 No one can 
enter into a strong man's 
house, and plunder his 
goods, unless he first 
bind the strong man} 



14 And he was casting 
out a demon, and it was 
dumb. And it came to 
pass, when the demon 
had gone forth, that the 
dumb man spake : and 
the multitudes wondered. 



15 But some of them 
said, " By Beelzebub, 
prince of the demons, he 
casteth out demons." 
14 ( But others, tempting 
him, sought of him a sign 
from heaven.) 17 But he, 
knowing their purposes, 
said unto them, " Every 
kingdom divided against 
itself is brought to de- 
solation ; and a house 
divided against a house 
falleth. 18 And if Satan 
also be divided against 
himself, how shall his 
kingdom stand ? because 
ye say that by Beelze- 
bub I cast out demons. 

19 But if I 'by Beelze- 
bub cast out demons, by 
whom do your sons cast 
them out ? wherefore they 
shall be your judges. 

20 But if by the finger 
of God I cast out de- 
mons, then the kingdom 
of God hath come unto 
you. 21 When a strong 
man thoroughly aimed 
guardeth his palace, his 
possessions are in peace : 
22 but when a stronger 



pa$t v.] 



DURING THE ABSENCE OF THE APOSTLES. 



Ill 



MATT. XII. 
and then he will plunder 
his house. 



30 He that is not with me 
is against me ; and he 
that gathereth not with 
me scattereth abroad. 

31 a Wherefore I say 
unto you, Every sin and 
blasphemy will be for- 
given unto men : but 
blasphemy against the 
Spirit will not be forgiven 
unto men. 32 And who- 
soever shall speak a word 
against the Son of man, 
it will be forgiven him : 
but whosoever shall speak 
against, the Holy Spirit, 
it will not be forgiven 
him, neither in this age, 
nor in that to come. 

33 " Either deem the 
tree good, if its fruit is 
good; or deem the tree 
corrupt, if its fruit is 
corrupt : for the tree is 
known by the fruit, f 

34 " O generation of 
vipers, how can ye, being 
evil, speak good things ? 
for out of the abundance 
of the heart the mouth 
speaketh. M The good 
man out of his good trea- 
sure bringeth forth good 
things : and the evil man 
out of his evil treasure 
bringeth forth e vil things. 
36 But I say unto you, 
Every idle word that men 
shall speak, they shall 
give account of in the 



MARK III. 

^nd then he will plunder 
his house. 



28 Verily I say unto you, 
All sins shall be forgiven 
unto the sons of men, 
and the blasphemies 
wherewithsoever . they 
blaspheme : w but whoso- 
ever blasphemeth against 
the Holy Spirit / never 
hath forgiveness,* but is 
in danger of everlasting 
punishment.'** 30 He said 
this, because they said, 
" He hath an unclean 
spirit." 



LUKE XI. 
than he cometh upon 
him andovercometh him, 
he taketh from him all 
his armour wherein he 
trusted, and divideth his 
spoils. 23 He that is not 
with me is against me : 
and he that gathereth 
not with me scattereth." 



* Lit. hath not forgiveness for ever, £t£ tov aiojva. Everlasting punishment; aioiviOQ /cptcrtc. 

t Thig rendering is jnstified by the Hellenistic import of Kai for ")♦ 



112 



TRANSACTIONS OF CHRIST, 



MATT. XII. 
day of judgment* 37 For 
by thy words thou shalt 
be acquitted, and by thy 
■words thou shalt be con- 
demned." 

§2. 
38 Then certain of the 
Scribes and Pharisees an- 
swered, saying, " Teacher, 
we desire to see a sign 
from thee." 39 But he 
answered and said unto 
them, " An evil and 
faithless generation seek- 
eth after a sign ; and no 
sign shall be given to it, 
except the sign of the 
prophet Jonah : 40 for as 
Jonah was three days 
and three nights in the 
belly of the fish ; so shall 
the Son of man be three 
days and three nights f 
in the heart of the earth. 

41 (a) The men of Nineveh 
will rise up in the judg- 
ment with this genera- 
tion, and will condemn it : 
because they repented at 
the preaching of Jonah; 
and, behold, a greater 
than Jonah is here. 

42 (b) The queen of the 
south will rise up in the 
j udgment with this gene- 
ration, and will condemn 
it : because she came from 
the uttermost parts of the 
earth to hear the wisdom 
of Solomon; and, behold, 
a greater than Solomon 
is here. 



MARK 



LUKE XI. 



§2. 
29 Now -when the mul- 
titudes were crowding 
upon him, he began to 
say, " This is an evil 
generation : it seeketh a 
sign ; and no sign shall 
be given it, except the 
sign of Jonah. 30 For as 
Jonah was a sign unto 
the Ninevites, so will the 
Son of man also be to this 
generation. 31 (b) The 
queen of the south will 
rise up in the judgment 
with the men of this ge- 
neration, and will con- 
demn them : because she 
came from the uttermost 
parts of the earth to hear 
the wisdom of Solomon; 
and, behold, a greater 
than Solomon is here. 
32 (a) The men of Nineveh 
will rise up in the judg- 
ment with this genera- 
tion, and will condemn 
it : because they repented 
at the preachi ng of Jonah; 
and, behold, a greater 
than Jonah is here. 



* Lit. give an account of it: nav prjfia apyov TTtpi avrov. Apyov, idle, might be rendered 

i)ijurious. 

t That this idiomatic expression is equivalent to three days, and that the declaration was fulfilled 
though our Lord rose on the third day, see 1 Sam. xxx. 12, compa re(1 witl1 ver. 13; 2 Chron. x. 5, com- 
pared with vcr. 12; and Matt, xxvii. 03, compared with ver. 04. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



119 



MATT. XII. 



43 "But when the un 
clean spirit hath gone 
forth from the man, it * 
goeth through dry places, 
seeking rest, and findeth 
none. 44 Then it saith, 
* I will return into my 
house from whence I 
came forth : ' and when 
it is come, it findeth it 
empty, swept, and set in 
order. 45 Then it goeth, 
and taketh with itself 
seven other spirits more 
wicked than itself, and 
they enter in and dwell 
there : and the last state 
of that man beeometh 



MARK 



LUKE XT. 
33 « Now no one when he 
hath lighted a lamp, put- 
teth it into a secret place, 
nor under the measure, 
but on the stand, that 
they who enter in may 
see its brightness. 34 The 
lamp of the body is the 
eye : when therefore thine 
eye is single, thy whole 
body also is enlighten- 
ed; but when it is evil, 
thy body also is darken- 
ed. 35 Take heed there- 
fore that the light which 
is in thee be not dark- 
ness. 36 If therefore thy 
body be wholly enlight- 
ened, having no part 
darkened, it shall be 
wholly enlightened, as 
when the lamp enlight- 
eneth thee with its 
lustre.f 

24 « when the unclean 
spirit hath gone forth 
from the man, it goeth 
through dry places, seek- 
ing rest ; and finding 
none, it saith, " I will 
return unto my house 
whence I came forth." 
25 And when it cometh, 
it findeth it swept and 
set in order. ^ Then it 
goeth, and taketh seven 
other spirits more wick- 
ed than itself ; and they 
enter in, and dwell there : 
and the last state of that 
man beeometh worse 
than the first. 



JOHN 



* Lake xi. 14. ' and it was dumb,' avro, establishes the propriety of this rendering. 

t In this paragraph three words occur which are all rendered light in the common translation : ver. 33, 
(peyyog, brightness ; ver. 34, Xvxvog, light, i. e. candle or lamp ; ver. 35, <pwg, light : and besides 
these, (pioTSivog, enlightened, is rendered full of light, and <pu>Ti%(t), enlighten, is rendered give light. 
For the sake of ver. 34, Xv%vog , is best rendered lamp in ver. 33, The same word occurs in Matt. vi. 
22 ; see p. 60. 

I 



120 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. XII. 
than the first. Even so 
shall it be unto this 



MARK III. 



§3. 
46 While he was yet 
speaking to the multi- 
tudes, behold, his mother 
and his brethren stood 
without, seeking to speak 
with him.* 47 And some 
one said unto him, " Be- 
hold, thy mother and thy 
brethren stand without, 
desiring to speak with 
thee." 48 But he answer- 
ed and said unto him that 
told him, " Who is my 
mother? and who are 
my brethren?" 49 And 
he stretched forth his 
hand to ward his disciples, 
and said, " Behold my 
mother and my brethren ! 
50 For whosoever shall 
do the will of my Father 
who is in heaven, the 
same is my brother, and 
sister, and mother. " 



§3. 
31 His mother and his 
brethren therefore come, 
and, standing without, 
they sent unto him, call- 
ing him.* 32 And a mul- 
titude were sitting around 
him ; and they said unto 
him, " Behold, thy mo- 
ther and thy brethren 
without are seeking thee." 

33 And he answered them, 
saying, " Who is my mo- 
ther, or my brethren?" 

34 And he looked round 
about on them that 
were sitting around him, 
and saith, " Behold my 
mother and my brethren ! 

35 For whosoever shall 
do the will of God, the 
same is my brother, and 
my sister, and mother." 



LUKE XI. 



27 And it came to pass, 
while he was saying these 
things, that a certain wo- 
man lifted up her voice 
from the multitude, and 
said unto him, " Blessed 
the womb that bare thee, 
and the breasts which 
thou hast sucked ! " 28 But 
he said, " Yea, but ra- 
ther, Blessed are they 
that hear the word of 
God, and keep it." 
§3. 

Ch. vnr. 19 Now his 
mother and brethren were 
coming to him • and they 
could not get at him 
on account of the mul- 
titude.* 20 And it was 
told him by some who 
said, "Thy mother and 
thy brethren stand with- 
out, desiring to see thee.'' 



21 But he answered and 
said unto them, " My 
mother and my brethren 
are these who hear the 
word of God, and do it." 



* It is obvious that they came from some other part of the city. If oi 7rap avrov, Ms relatives or 
friends, in Mark iii. 21 (p. 110), means his Mother and Brethren, then « went forth' does not import— from 
where he was, but from where they were. The course of events is this :— Jesus, after the labours of the morning, 
goes to his usual residence : the people collect together there, bringing a blind and dumb demoniac, whom 
Jesus heals : his relatives hearing that the people were thronging to him, and fearing, probably, the political 
effects of this popular excitement, go to restrain him ; they call out, ' He is beside himself:' the Scribes 
from Jerusalem catcli the words, and use them for their malignant purposes: after a time, Jesus is 
informed that his Mother and Brethren were outside the crowd, seeking to speak with him. — See the 
valuable notes of Kuinoel on Mark. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



121 



SECT. X. 

Christ at the House of a Pharisee. 



MATT. 



MARK 



LUKE XL 

37 Now as he spake, a certain Pharisee besought 
him to dine with him : and he entered into Jtis house, 
and placed himself at table. 38 But when the Pha- 
risee saw it, he wondered because he had not first 
washed before dinner. 3!} And the Lord said unto 
him, " Now ye Pharisees make clean the outside of 
the cup and of the dish ; but what is within your- 
selves, is full of rapine and wickedness. 40 Foolish 
men ! did not he that made that which is without, 
make that which is within also ? 41 But rather give 
for alms those things which belong to you ,• * and, 
behold, all things are clean unto you. 

42 " But woe for you, Pharisees ! for ye pay tithe 
of mint and rue and every herb, and pass by 
justice and the love of God : these ought ye to have 
done, and not to leave the others undone. 43 Woe 
for you, Pharisees I for ye love the chief seat in the 
synagogues, and salutations in the market-places. 
44 Woe for you ! for ye are as tombs which appear 
not ; and the men that walk over them know it 
not." 

45 But one of the Lawyers f answered and said 
unto him, " Teacher, in saying these things thou 
reproachest us also." 46 And he said, " Woe for you 
also, ye Lawyers ! because ye lade men with burdens 
grievous to be borne, and ye yourselves touch not the 
burdens with one of your fingers. 47 Woe for you ! 
because ye build the tombs of the prophets ; but your 
fathers killed them. 48 Truly ye bear testimony and 
give approbation to the deeds of your fathers : because 
they indeed killed them, and ye build [their tombs.] " 



JOHN 



* Or, give alms according to your ability, ra ivovra, supplying Karcu 

t Kuinoel thinks that TpaiXfiarevg, Scribe, Nojuucoc, Laivyer, and NojUOtiuWjcaXof;, Doctor (or 
Teacher) of the Law, all mean the same. — In the Gospels, Luke alone employs the last, and once only. 
He uses No/itjcoc seven times; and besides these cases it occurs only in Matt. xxii. 35. Tpa[XfiaTevQ 
is the common appellation ; and indeed it appears to be the most generic, denoting all who had the charge 
of transcribing and interpreting the Law, and deciding on its application. Nojuucoc, perhaps, denoted 
those whose peculiar office was interpreting the Law, and deciding on legal difficulties ; and the 
No/io5ioao*/ca\oi appear to have been the Rabbis of the greatest eminence, who presided in the schools 
of learning; such as Gamaliel, to whom Luke applies the appellation in Acts v. 34. He and other of the 
Scribes were members of the Sanhedrim.— For want of a better word, Lawyer has been retained as the 
rendering of Noju,wco£. 



122 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. 



MARK 



LUKE XI. 

49 (Wherefore also the wisdom of God hath said,* 
" I will send to them prophets and apostles, and of 
them they will kill some and persecute others : 50 that 
the blood of all the prophets, which hath been shed 
from the foundation of the world, may be required f 
from this generation ; 51 from the blood of Abel to 
the blood of Zachariah who perished between the 
altar and the temple : yea 1 say unto you, It shall 
be required from this generation.") 52 " Woe for 
you, Lawyers ! for ye have taken away the key of 
knowledge : ye have not yourselves entered in, and 
them that were entering in ye have hindered." 

53 And as he said these things unto them, the 
Scribes and the Pharisees began to urge him ve- 
hemently, and to incite him to speak without 
forethought of many things ; 54 [laying wait for 
him,] and [seeking] to catch something from his 
mouth, [that they might accuse him.] J 



JOHN 



SECT. XI. § 

The Day of Parables. — Parable of the Sower : Explanation of it : Parable 
of the Tares : Springing and Growth of Corn : Mustard-seed : Leaven : 
Explanation of the Parable of the Tares : Hidden Treasure : Merchant 
seeking Pearls : Fish taken in a Net. 



MATT. XIII. 
Now on that day Je- 
sus went forth from the 
house, and sat by the 
sea side. 2 And great 



MARK IV. 

And he began again to 

teach by the sea side : 

and a great multitude was 

gathered together unto 



LUKE VIII. 

4 And when a great 

multitude were gathered 

together, and persons 

from every city came to 



JOHN 



* The declarations in these verses appear to have been added by the recorder, as what he knew to have 
been uttered by Christ in a similar connexion. 

t Or, so that the blood will be required. 

% Even if the words marked as doubtful were omitted, the spirit and purposes of the enemies of Christ 
would be distinctly displayed. All the circumstances recorded well suit this period of his ministry, 
when the Sanhedrim (Sect. VII.) had already resolved to put him to death ; and when Scribes had come 
from Jerusalem (Sect. IX.) obviously to watch him, and to thwart his influence. — The Pharisee at whose 
house he now was, appears to have invited him in order to promote such purposes ; and the severity of 
our Lord's language accords with the occasion. 

§ The xiiith chapter of Luke, and especially the last fourteen verses, best suit our Lord's final journey 
to Jerusalem : the xiith may be connected with it, and referred to Part VII., which, on the whole, appears 
preferable ; or it may be introduced before the present Section, as connected with the xith chapter, 
contained in the foregoing Sections. In arranging the various Discourses, &c. in Luke's Onomology, we 
are almost exclusively to be guided by their respective characteristics and circumstances: but it is well 
that we should not needlessly separate those portions which occur together in his Gospel. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



123 



MATT XIII. 
multitudes were gather- 
ed together unto him, so 
that he went into the 
ship, and sat : and the 
whole multitude stood 
on the shore. 3 And he 
spake many things unto 
them in parables, saying, 
" Behold, the sower went 
forth to sow ; 4 and as he 
w r as sowing, some seeds 
fell by the way side, and 
the birds came and de- 
voured them. 5 And 
others fell upon rocky 
places, where they had 
not much earth : and 
forthwith they sprang up, 
because they had no 
depth of earth : 6 but 
when the sun arose, 
they were scorched ; and 
because they had no 
root, they withered away. 
7 And others fell upon 
thorns ; and the thorns 
came up, and choked 
them. 8 But others fell 
upon good ground, and 
yielded fruit, one a 
hundred, another sixty, 
another thirty. 9 He 
that hath ears to hear, 
let him hear." 



10 And the disciples 
came near, and said un- 
to him, ft Why speakest 
thou unto them in para- 
bles?" » But he an- 
swered and said unto 
them, " To you it has 
been given to know the 
mysteries of the kingdom 



MARK IV. 
him,sothathe entered in- 
to the ship, and sat on the 
sea ; and the whole mul- 
titude was by the sea on 
the land. 2 And he 
taught them many things 
by parables, and said 
unto them in his teach- 
ing, 3 " Hearken ! be- 
hold, the sower went 
forth to sow : 4 and it 
came to pass, as he was 
sowing, that some seed 
fell by the way side, and 
the birds of heaven came 
and devoured it. 5 And 
other seed fell on rocky 
ground, where it had 
not much earth ; and 
forthwith it sprang up, 
because it had no depth 
of earth : 6 but when 
the sun arose, it was 
scorched ; and because 
it had no root, it wither- 
ed away. 7 And other 
seed fell into thorns, and 
the thorns came up, 
and choked it, and it 
yielded no fruit. 8 And 
other fell on good ground, 
and yielded fruit that 
came up and increased; 
and it brought forth, one 
thirty, and one sixty, 
and one a hundred." 
9 And he said unto them, 
" He that hath ears to 
hear, let him hear." 

10 Now when he was 
alone, they that were a- 
bout him with the twelve 
asked him concerning the 
parable. u And he said 
unto them, " To you it 
has been given to know 
the mystery of the king- 
dom of God ; but unto 



LUKE VIII. 
him, he spake by a para- 
ble: 



5 " The sower went forth 
to sow his seed : and 
as he was sowing, some 
seed fell by the way side ; 
and it was trodden down, 
and the birds of heaven 
devoured it. 6 And other 
seed fell upon the rock ; 
and as soon as it was 
sprung up, it withered 
away, because it had not 
moisture. 7 And other 
fell among thorns ; and 
the thorns sprang up with 
it, and choked it. 8 And 
other fell on good ground, 
and sprang up, and bare 
fruit a hundredfold." 
And when he had said 
these things, he cried, 
" He that hath ears to 
hear, let him hear." 



9 And his disciples 
asked him, saying," What 
may this parable be ? " 
10 And he said, " To 
you it has been given to 
know the mysteries of 
the kingdom of God : but 
to others in parables ; 



JOHN 



124 



TRANSACTIONS OF CHRIST, 



[PART V 



MATT. XIII. 
of heaven, but to them 
it has not been given. 
12 For whosoever hath, 
to him shall be given, 
and he shall have abun- 
dance : but whosoever 
hath not, from him shall 
be taken away even what 
he hath. 13 Wherefore I 
speak to them in para- 
bles : because seeing they 
see not ; and hearing 
they hear not; nor do 
they understand. 14 And 
in them is fulfilled the 
prophecy of Isaiah, which 
saith, ' By hearing ye 
will hear, and yet not 
understand ; and see- 
ing ye will see, and yet 
not perceive : 15 for the 
heart of this people is 
become gross, and their 
cars are dull of hearing,* 
and their eyes they have 
elosed ; lest at any time 
they should see with their 
eyes, and hear with 
their ears, and understand 
with their heart, and be 
converted, and I should 
heal them.'f 16 But 
blessed are your eyes, for 
they see : and your ears, 
for they hear. 17 For 
verily I say unto you, 
That many prophets and 
righteous men have de- 
sired to see what ye see, 
and have not seen ; and 



MARK IV. 
them that are without, 
all things are shewn in 
parables : 



LUKE VIII. 



18 that seeing they may 
see, and not perceive ; 
and hearing they may 
hear, and not under- 
stand;! lest at any time 
they should be converted, 
and their sins be for- 
given them." 



that seeing they may not 
see; and hearing, they 
may not understand." § 



JOHN 



Is. 6 : 9, 10. 



* Lit. and with their ears they hear dnlly. 

t Newc. so that they see not with their eye?, nor hear with their ears, nor understand with their heart, 
nor are converted, that I should heal them. 

X Or, since (iva) seeing they see, and do not perceive ; and hearing they hear, and do not understand ; 
80 that ([Ar)7T0Te) they are not converted, and their sins forgiven.— See Kuinoel. 

5 Or, since (iva) seeing they do not see ; and hearing they do not understand. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



125 



MATT. XIII. 
to hear what ye hear, 
and have not heard. 



18 Hear ye therefore 
the parable of the sower. 

19 When any one heareth 
the word of the kingdom, 
and understandeth not, 
the wicked one cometh, 
and seizeth that which 
was sown in his heart : 
this is he that received 
seed by the way side. 

20 And he that received 
seed on the rocky places, is 
he who though he heareth 
the word, and straight- 
way receiveth it with 
joy ; 21 yet hath not root 
in himself, but is of short 
duration : and when tri- 
bulation or persecution 
ariseth on account of the 
word, he is straightway 
caused to fall. 22 And 
he that received seed 
among the thorns, is he 
that heareth the word ; 
and yet the care of this 
world,* and the deceit- 
fulness of riches, choke 
the word, and it becom- 
eth unfruitful. » But 
he that received seed in- 
to the good ground is he 
that heareth the word, 
and understandeth it; 
who also beareth fruit, 
and bringeth forth, one a 
hundred, another sixty, 
another thirty." 



MARK IV. 

13 And he saith unto 
them, " Know ye not this 
parable? how then will 
ye know all parables? 
14 The sower soweth the 
word. 15 And these are 
they by the way side, 
where the word is sown ; 
and when they ha veheard, 
Satan straightway com- 
eth, and taketh away the 
word that was sown 
in their hearts. l6 And 
these in like manner 
are they that are sown 
on the rocky places ; who, 
when they have heard 
the word, straightway re- 
ceive it with joy; 17 yet 
have not root in them- 
selves, but are of short 
duration : then, when 
tribulation orpersecution 
ariseth on account of the 
word, they are straight- 
way caused to fall. 18 And 
these are they that are 
sown among the thorns : 
these are they that hear 
the word, 19 and the cares 
of this world,* and the 
deceitfulness of riches, 
and the desires concern- 
ing other things, entering 
in, choke the word, and 
it becometh unfruitful. 
20 And these are they 
that are sown on good 
ground ; those who hear 
the word, and receive it, 
and bring forth fruit, one 
thirty, and one sixty, 
and one a hundred." 



LUKE VIII. 



11 "Now the parable 
is this : The seed is the 
word of God. 12 Those 
by the way side are they 
that hear; then cometh 
the devil, and taketh 
away the word from their 
heart, lest they should 
believe and be saved, 
13 And they on the rock 
are they, who, when 
they hear, receive the 
word with joy ; and these 
have not root; who, for 
a short time believe, and 
in time of temptation 
fall away. 



JOHN 



14 And- that which fell 
among the thorns, these 
are they, who, when they 
have heard, go away, 
and are choked by the 
cares andrichesand plea- 
sures of life, and bring 
not fruit to perfection. 



15 But that on the good 
ground, these are they, 
who, in an honest and 
good heart, having heard 
the word, keep it, and 
bring forth fruit with 
patient constancy." 



Or, life, aiojv- 



126 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. XIII. 



24 Another parable put 
lie forth unto them, say- 
ing, " The kingdom of 
heaven is like a man 
sowing good seed in his 
field. 25 But while men 
were sleeping, his enemy 
came and sowed tares* 
among the wheat, and 
went away. 26 Now when 
the blade sprang up, and 
brought forth fruit, then 
appeared the tares also. 
27 Sof the servants of 
the housholder came and 
said unto him, ' Sir, % 



MARK IV. 

21 And he said unto 
them, "Doth a lamp 
come to be put under 
the measure, or under 
the bed? and not to be 
put on a stand ? 

22 For there is not any 
thing hid which will not be 
manifested ; neither was 
any thing secret, but that 
it should come abroad. 

23 If any one have ears 
to hear, let him hear." 

24 And he said unto 
them, " Take heed what 
ye hear. With what 
measure ye measure, it 
shall be measured to 
you. 25 For whosoever 
hath, to him shall be 
given : and he that hath 
not, even that which 
he hath shall be taken 
from him." 



LUKE VIII. 
16 " No one, when he 
hath lighted a lamp, 
covereth it with a vessel, 
or putteth it under a 
bed ; but putteth it on a 
stand, that they who en- 
ter in may see the light. 
17 For there is not any 
thing hid, that shall not 
be made manifest; nor 
secret, that shall not be 
known and come abroad. 



18 Take heed therefore 
how ye hear : for who- 
soever hath, to him shall 
be given ; and whosoever 
hath not, even that which 
he seemeth to have shall 
be taken from him." 



* Zi£avta, rendered tares, denotes a plant infesting the corn-fields of Palestine, which resembles 
•wheat, both in its stalk and in its leaf, but is of no value. Tares must here be considered as denoting 
this spurious icheat, which, however, is entirely different from the tares of our country: these are a 
apecies of vetch. 

t Ae. It is a connective of very general application, like icai in Mark : see p. 109. 

t Kvpu. Lord, or Master. 



PART V.] 



DURING THE ABSENCE OF THE APOSTLES. 



127 



MATT. XIII. 

didst not thou sow good 
seed in thy field? whence 
then hath it tares ? ' 
28 And he said unto 
them, ' An enemy hath 
done this.' And the 
servants said unto him, 
* Wilt thou therefore that 
we go and gather them 
up?' 29 But he said, 
' Nay ; lest, while ye ga- 
ther up the tares, ye root 
up the wheat together 
with them. 30 Let both 
grow together until the 
harvest : and in the time 
of the harvest I will say 
to the reapers, Gather 
together first the tares 
and bind them in bun- 
dles, to burn them : but 
gather the wheat into 
my barn.' " 



31 Another parable put 
he forth unto them, say- 
ing, " The kingdom of 
heaven is like to & grain 
of laustard seed, which 
j| man took, and sowed 
his field. 32 This in- 

\d is less than all other 



MARK IV. 



26 And he said, « So is 
the kingdom of God, as 
if a man should cast seed 
into the ground j 27 and 
sleep and arise, night and 
day ; and the seed should 
spring and grow up, he 
knoweth not how. 28 For 
the earth bringeth forth 
fruit of its own accord, 
first the blade, then the 
ear, then the full corn in 
the ear. 29 But when 
the fruit offers itself, 
straightway he putteth 
in the sickle, because the 
harvest is come." 

30 And he said, " Where- 
unto may we liken the 
kingdom of God ? or 
with what object of com- 
parison may we com- 
pare it? 31 It is as a 
grain of mustard seed, 
which, when it is sown 



LUKE 



JOHN 



128 



TRANSACTIONS OF CHRIST, 



[PART V, 



MATT. XIII. 

seeds : but when it is 
grown, it is greater than 
other herbs, and be- 
cometh a tree, so that 
the birds of heaven 
come and lodge in its 
branches." 



33 Another parable 
spake he unto them : 
"The kingdom of hea- 
ven is like leaven, which 
a woman took, and hid 
in three measures of 
meal, till the whole was 
leavened." 

34 All these things spake 
Jesus unto the multi- 
tudes in parables : and 
without a parable spake 
he not then * unto them : 
35 that it might be ful- 
filled f which was spoken 
by the prophet, saying, 
' I will open my mouth 
in parables ; I will utter 
things hidden from the 
foundation of the world.' 

56 Then having sent 
the multitudes away, Je- 
sus went into the house : 
and his disciples came 
unto him, saying, "De- 
clare unto us the parable 
of the tares of the field." 
37 And he answered and 
said unto them, " He 
that soweththe good seed 
is the Son of man : 38 and 
the field is the world : 



MARK IV. 
in the earth, is less than 
all other seeds that are on 
the earth : 32 but when 
it is sown, it groweth 
up, and becometh great- 
er than all other herbs, 
and shooteth out great 
branches ; so that the 
birds of heaven are able 
to lodge under the sha 
dow of it." 



LUKE 



33 And with many such 
parables spake he the 
word unto them, as they 
were able to hear it : 
34 but without a parable 
spake he not then unto 
them : and in private he 
explained all things to 
his disciples. 



JOHN 



Ps. 78 ; 2, 3. 



* The first verb rendered spaJte is in the aorist, tXaXnce, the second in the imperfect, t\a\ih I' 
Mark, both are in the imperfect. 



t Or, so that it was fulfilled. 



PART V.] 



DURING THE ABSENCE OP THE APOSTLES. 



129 



MATT. XIII. 

and the good seed, these 
are the sons of the king- 
dom : hut the tares are 
the sons of the wicked 
one; 39 and the enemy 
that sowed them is the 
devil : moreover the har- 
vest is the end of the 
world,* and the reapers 
are the angels. 40 As 
therefore the tares are 
gathered and hurned in 
the fire ; so shall it be at 
the end of this world.* 
41 The Son of man will 
send forth his angels, 
and they will gather out 
of his kingdom all causes 
of sin, and them that do 
iniquity ; 42 and will cast 
them into the furnace of 
fire : there will be wail- 
ing and gnashing of 
teeth. 43 Then will the 
righteous shine forth as 
the sun in the kingdom 
of their Father. Who 
hath ears to hear, let 
him hear. 

44 " Again, the king- 
dom of heaven is like 
unto treasure hid in a 
field ; which a man having 
found hideth, and from 
joy thereof goeth and 
selleth all that he hath, 
and buyeth that field. 

45 " Again, the king- 
dom of heaven is like 
unto a merchant, seeking 
goodly pearls : 46 who, 
having found one pearl 
of great price, went and 
sold all that he had, and 
bought it. 



MARK 



LUKE 



JOHN 



* Or, age, auov P denoting the present period of existence. And so in ver. iOo 



130 



TRANSACTIONS OF CHRIST, 



[PART V. 



MATT. XIIT. 

47 " Again, the king- 
dom of heaven is like 
imto a net cast into the 
sea, and gathering fish 
of every kind : 48 which, 
■when it was filled, they 
drew to the shore, and 
having sat down, gather- 
ed the good into vessels, 
but cast the bad away. 
49 So will it be at the end 
of the world : the an- 
gels will come forth, and 
sever the wicked from 
among the just, 50 and 
will cast them into the 
furnace of fire: there will 
be wailing and gnashing 
of teeth." 

51 [Jesus saith unto 
them,] " Do ye under- 
stand all these things T " 
They say unto him, 
" Yea, Lord." s2 And he 
said unto them, " Where- 
fore every Scribe made 
a disciple to the king- 
dom of heaven, is like 
unto a housholder, who 
bringeth forth out of his 
treasure things new and 
old." 



MARK 



LUKE 



JOHN 



SECT. XII. 

Our Lord again visits Nazareth. 



MATT. XIII. 
53 And it came to pass, that 
when Jesus had finished these 
parables, he departed thence. 
54 And when he came to his 
own country, he taught them 
in their synagogue, so that 
they were astonished, and said, 
" Whence hath this man this 
wisdom, and these mighty works? 



MARK VI. 
And he went forth from 
thence, and came into his own 
country; and his disciples fol- 
low him. 2 And when the 
sabbath was come, he began 
to teach in the synagogue : and 
many hearing him were asto- 
nished, saying, " Whence hath 
this man these things ? and what 



LUKE 



JOHN 



PART V.I 



DURING THE ABSENCE OF THE APOSTLES. 



131 



MATT. XIII. 



55 Is not this the carpenter's 
son? is not his mother called 
Mary ? and his brethren, James, 
and Joses, and Simon, and 
Judas? 56 and his sisters, are 
not they all with us ? Whence 
therefore hath this man all these 
things \ " 57 And they were 
offended in him.* But Jesus 
said unto them, " A prophet is 
not without honour, except in 
his own country, and in his 
own house." 58 And he did 
not many mighty works there, 
because of their unbelief. 



MARK IV. 
wisdom is this which is given 
unto him, and how are such 
mighty works wrought by his 
hands ? 3 Is not this the car- 
penter, the son of Mary, the 
brother of James, and Joses, 
and of Judas, and Simon ? and 
are not his sisters here with 
us % " And they were offended in 
him.* 4 But Jesus said unto 
them, " A prophet is not with- 
out honour, except in his own 
country, and among his own 
kindred, and in his own house." 
5 And he was not able to do 
there any mighty work, except 
that he laid his hands upon 
a few sick folk, and healed 
them. 6 And he wondered, be- 
cause of their unbelief. 



LUKE 



JOHN 



* Or, less closely in form, he was a stumbling-block unto them, eaicavdaXiZovTO ev avr^. 



The Records of the following Part are peculiarly full in the first two Gospels— the 
one written by an Apostle, the other by a companion of Apostles, and especially 
of Peter; and the succession of events in each is closely correspondent. This might be 
expected on considering that when the miracle of the Five Thousand was wrought, the 
Passover was approaching (John vi. 4) ; and that, as also appears from expressions in 
our Lord's subsequent Discourse in Capernaum, the time of his death was not far 
distant. The nature of his transactions, too, the comparative ease of retracing them, 
the danger in which he obviously was, and his continual change of place in order to 
avoid it — all must have contributed to fix the course of events in the minds of those 
who accompanied him at this period. 

St. Luke's record of the following Part is contained in the ixth chapter of his 
Gospel. It is very brief ; but the order of events is the same as that in the first two 
Gospels ; and he fixes, by his expressions in ver. 31 and 51, the near approach of our 
Lord's death. After the departure from Galilee, Luke introduces his Gnomology ; and 
then returns to the last journey in ch. xvii. 11. 

On the time when the miracle of the Five Thousand was wrought, see the Pre- 
liminary Dissertations* 



RECORDS OF CHRIST'S MINISTRY. 



PART VI. 



FROM THE RETURN OF THE TWELVE— FOLLOWING THE DEATH OF 
JOHN THE BAPTIST, AND SUCCEEDED BY THE MIRACLE OF THE 
FIVE THOUSAND— TO OUR LORD'S DEPARTURE FROM GALILEE. 



SECT. I. 

Herod hears of Jesus, after the Death of John the Baptist : The remainder 
of the Apostles rejoin our Lord. 



MATT. XIV. 
At that time Herod 
the tetrarch heard of the 
fame of Jesus ; 2 and he 
said unto his servants,* 
" This is John the Bap- 
tist : he is risen f from 
the dead ; and there- 
fore mighty works are 
■wrought hy him." £ 



MARK VI. 
14 And king Herod 
heard of him ; (for his 
name was spread a- 
broad :) and he said, 
" John the Baptist is 
risen t from the dead, and 
therefore mighty works 
are wrought by him."j 
15 Some said, " He is 
Elijah ;" and others said, 
" He is a prophet," that 
is, § one of the ancient 
prophets : 16 but when 
Herod heard, he said, 
"It is [John] whom I 
beheaded : he is risen f 
from the dead." 

17 For Herod himself 
had sent ibrth and laid 
hold on John, and bound 



LUKE IX. 
7 Now Herod the te- 
trarch heard of all the 
things done by him : and 
he was perplexed, be- 
cause it was said by 
some, that John had 
been raised from the 
dead ; 8 but by others, 
that Elijah had ap- 
peared ; and by others, 
that a prophet, one of 
the ancient prophets, had 
arisen again. 9 And He- 
rod said, "John have I 
beheaded : but who is 
this, of whom I hear 
such things?" And he 
sought to see him. 

Ch. iii. 19, 20. 
See p. 17. 



JOHN 



3 For Herod had laid 
hold on John, and bound 
him, and put him in 

* Or, attendants, or, courtiers, rote Ttaiaiv avrov. See Kuiaoel. f Or, hath heen raised* eyepSrt* 

% Or, mighty powers operate by him, a* Svvapag tvepyovaiv ev awy. 

j 'Q£. See Kuinoel. Griesbach rejects n, or. 



134 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XIV. 
prison for the sake of 
Herodias, his brother 
Philip's wife. 4 For John 
often said * unto him, " It 
is not lawful for thee to 
have her." 



5 And when he himself 
would have put him to 
death, he feared the 
multitude, because they 
accounted him as a 
prophet. 



6 But when Herod's 
birthday was kept, the 
daughter of Herodias 
danced in the midst of 
his court, and pleased 
Herod : 7 whereupon he 
promised with an oath 
to give her whatsoever 
she should ask. 



MARK VI. 
him in prison for the 
sake of Herodias, his 
brother Philip's wife : be- 
cause he had married her. 

18 For John often said* 
unto Herod, " It is not 
lawful for thee to have 
thy brother's wife." 

19 Therefore Herodias 
was enraged against him, 
and would have put him 
to death ; but could not : 

20 for Herod feared John, 
knowing that he was a 
righteous and holy man, 
and preserved him ; and 
when he heard him, he 
did many things, and 
heard him gladly. 



21 And a convenient 
day having come, when 
Herod on his birthday 
made a supper for his 
nobles, and commanders, 
and the chief men of Ga- 
lilee ; 22 and the daugh- 
ter of that Herodias hav- 
ing come in, and danced, 
and pleased Herod and 
them that were at table 
with him, the king said 
unto the damsel, " Ask 
of me whatsoever thou 
wilt, and I will give it 
thee." 23 And he sware 
unto her, "Whatsoever 
thou shalt ask of me, I 
will give it thee, unto 
the half of my kingdom." 
24 And she went forth, 



LUKE 



* Or, kept saying, eXcyf. Here, and in various other instances, the force of the Greek imperfeet is important. 



PART VI.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



MATT. XIV. 



8 And she, being before 
instructed by her mother, 
said, "Give rne here on 
a dish the head of John 
the Baptist. 9 And the 
king was sorry; but for 
the sake of his oath, and 
of those who were at 
table with him, he com- 
manded it to be given 
her. 10 And he sent, and 
beheaded John in the 
prison. u And his head 
was brought on a dish, 
and given to the dam- 
sel : and she carried it 
to her mother. 12 And 
his disciples came, and 
took up the body, and 
buried it, and went and 
told Jesus. 



MARK VI. 
and said unto her mother, 
" What shall I ask ? » 
And she said, " The head 
of John the Baptist.'' 
25 And she came in 
straightway with haste 
to the king, and asked, 
saying, " I desire that 
thouforthwithgive me on 
a dish the head of John 
the Baptist." 26 And the 
king became very sorrow- 
ful ; yet for the sake of his 
oath, and of those who 
were at table with him, he 
did not choose to reject 
her. 27 And straightway 
the king sent one of his 
guards,* and commanded 
his head to be brought : 
and he went and be- 
headed him in the prison, 
28 and brought his head 
on a dish, and gave it 
to the damsel : and the 
damsel gave it to her 
mother. 29 And when 
his disciples heard of it, 
they came and took up 
his corpse, and laid it in 
a tomb. 

30 And the apostles ga- 
ther themselves together 
unto Jesus; and they told 
him all things, both what- 
ever they had done, and 
whatever they had taught. 



LUKE IX. 



10 And the apostles, 
when they returned, told 
him whatever things they 
had done. 



JOHN- 



SECT. II. 

The Miracle of the Five Thousand, near Bethsaida in Philip's Dominions.^ 



MATT. XIV. 


MARK VI. 


LUKE IX. 


JOHN VI. 


13 When Jesus 


31 And he said unto 


10 And he took them 


After these things 


heard these things, he 


them (L e. the apostles) 


(i. e. the apostles) and 


Jesus went away be- 



* Or, a spearman, GTreicovXaTOjpa. 

t This was the more ancient name : Philip called it Julias. It appears to have been commonly called 
Choraxin, Some confound it with Bethsaida of Galilee, which lay on the west shore of the Lake. 

K 



136 



FROM THE RETURN OP THE TWELVE, 



[PART VI 



MATT. XIV. 
departed thence by 
ship into a desert place 
privately : and when 
the multitudes heard 
thereof, they followed 
hirn on foot from the 
cities. 14 And when 
[Jesus] came out of 
the ship, he saw a great 
multitude ; and he 
was moved with com- 
passion toward them, 
and healed their sick. 



* 5 But when it was 
evening, his disciples 
came to him, saying, 
" This is a desert 
place, and the day 
has already passed : 
send the multitudes 
away, that they may 
go into the villages, 
and buy themselves 
victuals." 16 But 
Jesus said unto them, 
" They need not go 
away ; give ye them 
to eat." 17 And they 
say unto him, " We 
have nothing here but 
five loaves, and two 
fishes." 18 But he 
said, " Bring them 
hither to me." I9 And 
he directed the mul- 
titudes to place them- 



MARK VI. 

" Come ye yourselves 
privately into a desert 
place, and rest a little 
while : " for there were 
many coming and go- 
ing, and they had not 
even leisure to eat. 
32 And they went away 
into a desert place by 
ship privately. 33 And 
the people saw them 
departing; and many 
knew it, and ran toge- 
ther thither on foot, 
from all the cities. 

34 And when he came 
out of the ship, he saw 
a great multitude ; and 
he was moved with 
compassion toward 
them, because they 
were as sheep not 
having a shepherd : 
and he began to teach 
them many things. 

35 And when the day 
was now far spent, 
his disciples came 
unto him, and said, 
" This is a desert 
place, and the day 
is now far spent ; 

36 send them away, 
that they may go into 
the fields and villages 
round about, and buy 
themselves bread : for 
they have nothing to 
eat." 37 He answered 
and said unto them, 
" Give ye them to 
eat." And they say 
unto him, " Should 
we go and buy bread 
for two hundred de- 
narii, and give them 
to eat?" 38 But he 
saith unto them, 



LUKE IX. 
withdrew privately 
into a desert place of 
[a city called] Beth- 
saida. " And when 
the multitudes knew 
it, they followed him : 
and he received them, 
and spake unto them 
concerning the king- 
dom of God ; and 
them that had need 
of cure, he healed. 



12 Now the day began 
to decline ; and the 
twelve came, and said 
unto him, " Send the 
multitude away, that 
they may go into the 
villages round about, 
and the fields, and 
lodge, and get pro- 
visions : for we are 
here inadesertplace." 

13 But he said unto 
them, " Give ye them 
to eat." And they 
said, " We have no 
more than five loaves 
and two fishes ; un- 
less we should go and 
buy food for all this 
people." ,4 (For they 
were about five thou- 
sand men.) But he 
said to his disciples, 



JOHN VI. 
yond the sea of Gali- 
lee, that is of Tiberias. 
2 And a great multi- 
tude followed him, 
because they saw the 
miracles which he did 
on them that were 
sick. 3 And Jesus 
went up the moun- 
tain, and there sat 
with his disciples. 
4 (Now the passover, 
the feast of the Jews, 
was nigh.) 5 When 
Jesus therefore lifted 
up his eyes, and saw 
that a great multitude 
was coming unto him, 
ho saith unto Philip, 
" Whence shall we 
buy bread, that these 
may eat?" 6 But 
this he said to try 
him : for he himself 
knew what he was 
about to do. 7 Philip 
answered him,"Bread 
worth two hundred 
denarii is not suf- 
ficient for them, that 
every one of them 
may take a little." 
8 One of his disciples, 
(Andrew, the brother 
of Simon Peter,) saith 
unto him, 9 " There 
is a lad here, who 
h ath fi ve barley loaves, 
and two small fishes : 
but what are they 
among so many ? " 
10 And Jesus said, 
" Make the men place 
themselves on the 
ground.'''' (Now there 
was much grass in 
the place.) The men 
therefore placed them- 



PART VI.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



137 



MATT. XIV. 

selves on the grass, 
and took the five loaves 
and the two fishes, 
and looking up to 
heaven, he blessed, 
and brake, and gave 
the loaves to the dis- 
ciples; and the dis- 
ciples gave to the 
multitudes. 20 And 
all ate, and were 
filled : and they took 
up what remained 
of fragments, twelve 
baskets full. 21 Now 
they that ate were 
about five thousand 
men, beside women 
and children. 



MARK VI. 
" How many loaves 
have ye ? go [and] 
see." And when they 
knew, they say, 
" Five, and two fishes." 
39 And he commanded 
them to make all 
place themselves, by 
companies, upon the 



green grass. 



And 



they placed themselves 
on the ground in ranks, 
by hundreds, and by 
fifties. 41 And having 
taken the five loaves 
and the two fishes, he 
looked up to heaven, 
and blessed, and brake 
the loaves, and gave 
to his disciples, to set 
before them ; and 
the two fishes he 
divided among all. 
42 And they all ate, and 
were filled. 43 And 
they took up twelve 
baskets full of frag- 
ments of bread, and 
of the fishes. 44 And 
they that ate of the 
loaves were five thou- 
sand men. 



LUKE IX. 
" Make them place 
themselves on the 
ground, by fifties, in 
a company." 15 And 
they did so, and made 
all place themselves 
on the ground. 16 And 
he took the five loaves 
and the two fishes, 
and looking up to 
heaven, he blessed 
them, and brake, and 
gave to the disciples 
to set before the mul- 
titude. 17 And they 
ate, and were all 
filled : and there was 
taken up what re- 
mained to them, 
twelve baskets of 
fragments. 



JOHN VI. 
selves on the ground, 
in number about five 
thousand. n And 
Jesus took the loaves ; 
and when he had 
given thanks, he dis- 
tributed [to the dis- 
ciples, and the dis- 
ciples] to them that 
had placed themselves 
on the ground; and 
likewise of the fishes as 
much as they chose. 

12 When they were 
filled, he said unto 
his disciples, " Ga- 
ther together the frag- 
ments that remain, 
that nothing be lost. 

13 They therefore ga- 
thered them together, 
and filled twelve bas- 
kets with fragments 
from the five barley 
loaves, which remain- 
ed unto them that had 
eaten. 



SECT. III. 

During the following Night, Jesus walks on the Sea ; and the next Day 
works Miracles in the Land of Gennesareth. 



MATT. 



MARK 



LUKE 



JOHN VI. 
14 The men therefore 
having seen the miracle 
which Jesus did, said, 
" This is of a truth the 
prophet, that was coming 
into the world." 15 Jesus 
therefore knowing that 



138 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XIV 



22 And straightway 
he constrained the dis- 
ciples to enter into the 
ship, and to go hefore 
hirn unto the other side, 
while he sent away the 
multitudes. 23 And hav- 
ing sent away the mul- 
titudes, he went up to 
the mountain* apart to 
pray : and when evening 
was come, he was there 
alone. 24 But the ship 
was now in the midst of 
the sea, tossed about by 
the waves : for the wind 
was contrary. 25 But in 
the fourth watch of the 
night he departed unto 
them, walking on the 
sea. 26 And when the 
disciples saw him walk- 
ing on the sea, they were 
troubled, saying, " It is 
a spirit : " and they cried 
out through fear. 27 But 
straightway Jesus spake 
unto them, saying, "Take 
courage, it is I ; f be not 
afraid." 



MARK VI. 



45 And straightway he 
constrained his disciples 
to enter into the ship, 
and to go before unto 
the other side to Beth- 
saida, | while he sent 
away the multitude. 

46 And when he had dis- 
missed them, he departed 
to the mountain * to pray. 

47 And when evening was 
come, the ship was in the 
midst of the sea, and he 
was alone on the land : 

48 and he saw them tossed 
about in rowing ; for the 
wind was contrary unto 
them. And about the 
fourth watch of the night 
he cometh unto them, 
walking upon the sea, 
and would have passed 
by them. 49 But when 
they saw him walking 
upon the sea, they sup- 
posed it was a spirit, 
and cried aloud : 50 for 
they all saw him, and 
were troubled. And im- 
mediately he talked with 
them, and saith unto 
them, " Take courage, 
it is I ; f be not afraid." 

* To opog, if the article have specific force, may denote the mountain adjoining. So also in John\i.3» 

t Lit. I am he, fyw s«p. 

was Bcthsaida of Galilee, between which and Capernaum lay the Land of Gennesaret. 

succession of events appears to have been this. The people being convinced by the miracle that 
ts the expected Messiah, purposed, under the influence of their worldly expectations, to make him 
Jesu9, knowing their intention, and probably expecting that some of the Apostles would support 
ws, sent these all away to cross over the Lake, while he dismissed the multitudes; and then he 
the adjoining mountain, which looked over the sea. — The 14th and 15th verses of John, may be 
arded as a parenthesis. 



LUKE 



JOHN VI. 
they were about to come 
and take him by force, 
that they might make 
him a king, withdrew 
[again] to the mountain* 
himself alone. § 

16 Now when evening 
came, his disciples went 
down unto the sea, 17 and 
having entered into the 
ship, they were going to 
the other side of the sea 
to Capernaum. And it 
was now dark, and 
Jesus had not come to 
them. 18 And a great 
wind blowing, the sea was 
much agitated. 19 When 
they nad therefore rowed 
about twenty -five or 
thirty furlongs, they per- 
ceive Jesus walking on 
the sea, and coming nigh 
unto the ship : and they 
were afraid. 20 But he 
saith unto them, " It is 
I ; f be not, afraid." 



t This 

$The 

Jesus w; 
a king, 
their vie 
went up 
well regi 



PART VL\ 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



139 



MATT. XIV. 
28 But Peter answered 
him and said, " Lord, 
if it be thou, bid me 
come unto thee upon the 
waves." 29 And he said, 
" Come." And when 
Peter had gone down 
from the ship, he walked 
on the water, to go to 
Jesus. 30 But seeing the 
wind boisterous, he was 
afraid ; and beginning 
to sink, he cried out, 
saying, " Lord, save me." 

31 And straightway Jesus 
stretched forth his hand, 
and laid hold on him, 
and saith unto him, " O 
thou of little faith, where- 
fore didst tbou doubt ? " 

32 And when they had 
come into the ship, the 
wind ceased. 33 And they 
that were in the ship 
came and worshiped 
him,* saying, " Truly 
thou art the Son of 
God." 



34 And when they had 
passed over, they came to 
the land of Gennesaret. 
35 And the men of that 
place knew him, and 
sent out into all that 
region round about, 
and brought unto him 
all that were diseased ; 



MARK VI. 



51 And he went up unto 
them into the ship ; and 
the wind ceased : and 
they were greatly amazed 
in themselves beyond 
measure, [and wondered] . 

52 For they understood 
not the miracle of the 
loaves : for their heart 
was hardened. 

53 And when they had 
passed over, they came to 
the land of Gennesaret, 
and drew to the shore. 
54 And when they came 
out of the ship, the peo- 
ple straightway knew 
him, 55 and ran through 
all that region round 
about, and began to carry 
about on couches those 
that were sick, where 
they heard that he was. 
56 And wheresoever he 
entered into villages, or 



LUKE 



JOHN VI. 



21 They therefore gladly 
received him into the 
ship : and straightway 
the ship came to the 
land to which they were 
going. 



* Or, did him reverential homage. 



140 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XIV. 



36 and besought him that 
they might only touch 
the border of his gar- 
ment : and as many as 
touched were made per- 
fectly whole. 



MARK VI. 
cities, or fields, they laid 
the sick in the public 
places, and besought him 
that they might touch if 
it were but the border 
of his garment : and as 
many as touched him 
were made whole. 



SECT. IV 

Discourse in the Synagogue at Capernaum, the Day after the Miracle 
of the Five Thousand. 




MATT. 



MARK 



LUKE 



Ps. 78 : 24. 



JOHN VL 

22 The day following, the multitude that stood on 
the other side of the sea having seen that there was 
no other vessel there, except one, and that Jesus 
entered not with his disciples into the ship, but that 
his disciples went away alone; — 23 however there 
came other vessels from Tiberias nigh unto the 
place where they ate the bread, after the Lord had 
given thanks : — 24 when the multitude therefore saw 
that Jesus was not there, nor his disciples, they 
themselves went into the ships, and came to Caper- 
naum, seeking for Jesus. 25 And having found him on 
the other side of the sea, they said unto him, " Rab- 
bi, when earnest thou hither ? " 26 Jesus answered 
them and said, " Verily, verily, I say unto you, Ye 
seek me, not because ye saw miracles, but because ye 
ate of the loaves, and were filled. 27 Work* not for 
the meat which perisheth, but for the meat which 
endureth unto everlasting life, which the Son of 
man will give unto you : for him hath the Father 
sealed, even God." 28 They said therefore unto him, 
" What shall we do, that we may work the works of 
God ? " 29 . Jesus answered and said unto them, 
" This is the work of God, that ye believe on him 
whom he hath sent." 

30 Some said therefore unto him, " What miracle 
therefore doest thou that we may see, and believe 
thee? what dost thou work? 31 Our fathers ate 
manna in the desert; as it is written, 'He gave 
them bread from heaven to eat.' " 32 Jesus [there- 
fore] said unto them, " Verily, verily, I say unto you , 



* Thui rendered for correspondence with the necessary rendering of ver. 28. 



part r/.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



141 



MATT, 



MARK 



LUKE 



Is. 54; 13. 



JOHN VI. 
Moses gave you not the bread from heaven ; but 
my Father giveth you the true bread from heaven. 

33 For the bread of God is that which cometh down 
from heaven, and giveth life unto the world." 

34 Others therefore said unto him, " Lord, always 
give us this bread." 35 [And] Jesus said unto them, 
" I am the bread of life : he that cometh to me shall 
never hunger • and he that believeth on me shall 
never thirst. 36 But I said unto you, that ye have 
both seen me, and believe not. 37 All that* the 
Father giveth me will come to me ; and him that 
cometh to me 1 will in no wise cast out. 38 For I 
came down from heaven, not to do mine own 
will, but the will of him that sent me. w And this 
is the will of him that sent me, that of all which* 
he hath given me I should lose nothing, but should 
raise it up again at the last day. 40 For this is the 
will of him that sent me, that every one who seethf 
the Son, and believeth on him, should have everlast- 
ing life : and I will raise him up at the last day." 

41 The Jews therefore murmured concerning him, 
because he said, ' I am the bread which came 
down from heaven.' 42 And they said, " Is not 
this Jesus, the son of Joseph, whose father and 
mother we know ? why therefore doth he say, ' I 
came down from heaven ? ' " 43 Jesus answered 
and said unto them, "Murmur not among your- 
selves. 44 No man can come to me, unless the 
Father who sent me draw him : and I will raise 
him up at the last day. 45 It is written in the 
prophets, ' And all shall be taught of God.' Every 
one that hath heard and learned from the Father, 
cometh unto me. 46 Not that any one hath seen the 
Father, except him that is from God ; he hath seen 
the Father. 47 Verily, verily, I say unto you, He 
that believeth on me hath everlasting life. 48 I am 
the bread of life. 49 Your fathers ate manna in the 
desert, and died : 50 this is the bread which cometh 
down from heaven, in order that any one may eat 
thereof, and not die. 61 I am the living bread 
which came down from heaven : if any man eat of 
this bread, he shall live for ever : % and the bread § 
which I will give is my flesh, which I will give for 
the life of the world." 



* Lit. Every thing which. t Or, discerneth, or, perceivetb, Sewpti* John iv. 19; also vi. 62. 

% Zr)<TETat uq tov amva. § Kai 6 aproQ h. This construction is peculiar. 



142 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. 



MARK 



LUKE 



JOHN VI. 

52 The Jews therefore strove among themselves, 
saying, " How can this man give us his flesh to 
eat?" 53 Jesus therefore said unto them, "Verily, 
verily, I say unto you, Unless ye eat the flesh of the 
Son of man, and drink his blood, ye have not life in 
you. 54 He that eateth my flesh, and drinketh my 
blood, hath everlasting life ; and I will raise him 
up at the last day. 55 For my flesh is truly meat, 
and my blood is truly drink.* 56 He that eateth my 
flesh, and drinketh my blood, abideth in me, and I 
in him. 57 As the living Father hath sent me, and 
T live by the Father ; he also that eateth me, even 
he shall live by me. 58 This is that bread which 
came down from heaven : not as [your] fathers ate 
and died ; he that eateth this bread shall live for 
ever." f 

59 These things he said in the synagogue, as he 
taught in Capernaum. J 

60 Many therefore of his disciples, when they heard 
this, said, " This is a hard saying ; who can hear 
it? " 61 But Jesus knowing in himself that his 
disciples murmured concerning this, said unto them, 
" Doth this cause you to fall ? " § 62 If therefore ye 
should perceive the Son of man going up where he 

was before 63 It is the spirit that giveth life ; the 

flesh profiteth nothing : the words which I speak 
unto you, are spirit, and are life. 64 But there are 
some of you that believe not." (For Jesus knew 
from the beginning who they were that believed not, 
and who it was that would betray him.) 65 And he 
said, "On this account I said unto you, No one can 
come unto me, unless it have been given unto him 
by [my] Father." 

66 From that lime many of his disciples went back, 
and walked no more with him. 67 Jesus therefore said 
unto the twelve, "Do ye also desire to go away? " 68 Si- 
mon Peter answered him, " Lord, to whom shall we 
go ? thou hast the words of eternal life. 69 And we 
believe and know|| that thou art the Holy One of 
God." 70 [Jesus] answered them, " Have not I chosen 



* There is good authority for true instead of truly. t Zr](j£Tat tig tov atu)va. 

♦ Kuinoel, Simpson, and others, suppose that what follows passed in some other place. 
§ Or, Is this a stumbling-block to you 1 

|| Or, we assuredly believe and know.— The original verbs are in the perfect tense. 



PART VI.} 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



143 



MATT. 



MARK 



LUKE 



JOHN VI. 
you twelve, and one of you is a false accuser ? " * 
71 Now he spake of Judas Iscariot, the son of Simon : 
for he was about to betray him, [being] one of the 
twelve. 

Ch, vii. And after these things Jesus walked in 
Galilee : for 
the Jews were seeking to kill him. 



SECT. V. 

Declarations to the Scribes and Pharisees from Jerusalem 
People and his Disciples. 



and also the 



MATT. XV. 
Then came to Jesus the 
Scribes and Pharisees from 
Jerusalem, saying, 



2 « Why do thy disciples trans- 
gress the tradition of the elders % 
for they wash not their hands 
when they eat bread." 3 But 
he answered and said unto 
them, (a) " Why also do ye 
transgress the commandment of 
God by your tradition ? 4 For 



MARK VII. 
Then gather together unto 
him the Pharisees, and certain 
of the Scribes, who came from 
Jerusalem. 2 And when they 
saw some of his disciples eat 
bread with denied (that is with 

unwashen) hands, 3 (for the 

Pharisees, and all the Jews, ex- 
cept they wash their hands do 
not eat, diligently holding the 
tradition of the elders; 4 and 
when they come from the market, 
unless they have wholly wash- 
ed,f they eat not : and many 
other things there are which 
they have received to hold, as 
the washings of cups, and vases, 
and brasen vessels, and couch- 
es :) i then the Pharisees and 
Scribes asked him, " Why walk 
not thy disciples according to 
the tradition of the elders, but 
eat bread with defiled hands?" 
6 But he answered and said un- 
to them, (b) " Well hath Isaiah 
prophesied concerning you 



LUKE 



JOHN 



* The original is diaj3o\oc. 

t This appears to be the force of tav fxr] flair tigoivtcli : in the preceding verse the verb is VfipoJVTaL 
— Kuinoel prefers the interpretation—' nor do they eat of things sold in the market, unless they have been 
thoroughly washed : ' but cnro ayopae, is closely rendered after market; and for the other interpretation 
one would have expected ra cltxo ayopag. 



144 



FROM THE RETURN OF THE TWELVE, 



[PART VI, 



MATT. XV. 

God commanded, saying ' Ho- 
nour thy father and mother:' 
and, ' He that revileth father 
or mother, let him surely die.' 
5 But ye say, ' Whosoever shall 
say to his father or his mother, 
It is a gift, by whatsoever thou 
mightest have been profited by 
me ; 6 and honour not his father 
or his mother, he is guiltless. ' * 
And ye have made the com- 
mandment of God of no effect 
by your tradition, (b) 7 Ye hy- 
pocrites, well did Isaiah pro- 
phesy concerning you, saying, 
8 ' This people honoureth me 
with their lips , but their heart 
is far from me. 9 But in vain 
do they reverence me, teaching 
fur doctrines the commandments 
of men.' " 



10 And he called the multitude 
unto him, and said unto them, 
" Hearken ye, and understand : 

11 Not that which entereth into 
the mouth defileth the man • 
but that which cometh out of 
the mouth, this defileth the man." 



MARK VII. 
hypocrites, as it is written, 
' This people honoureth me with 
their lips, but their heart is far 
from me. 7 But in vain do they 
reverence me, teaching for doc- 
trines the commandments of 
men.' 8 For laying aside the 
commandment of God, ye hold 
the tradition of men, as the 
washings of vases, and cups : 
and many other such like things 
ye do." 9 And he said unto 
them,(a) "Full well ye make void 
the commandment of God, that 
ye may keep your own tradition. 

10 For Moses said, ' Honour thy 
father and thy mother ; ' and, 
' He that revileth father or 
mother, let him surely die : ' f 

11 But ye say, ' If a man shall 
say to his father or mother, It is 
Corban, (that is to say, a gift,) 
by whatsoever thou mightest be 
profited by me ; he is guiltless.' 

12 And ye no longer suffer him 
to do any thing for his father or 
his mother ; 13 making the word 
of God of no effect by your tra- 
dition which ye deliver; and 
many such like things ye do." 
14 And he called all the mul- 
titude unto him, and said unto 
them, "Hearken ye all unto 
me, and understand : 15 there 
is nothing from without the 
man, which going into him can 
defile him : but the things which 
come out of him, those are they 
that defile the man. 16 If any 
man have ears to hear, let him 
hear." 



LUKE 
Is. 29; 13. 



JOHN 



Ex. 20 ; 12. 
Ex. 21 ; 17. 



* Or, he must not honour (i. e. aid) his father or his mother. — See Kuinoel, who considers Kai ov fit], 
in Hellenistic use, as equivalent to \ir\. If Kai he omitted, for which there is much authority, (especially 
if TLjiri<TEi be read for Ti[ir](ry, for which there is still more,) the construction is plain— ' he shall not 
honour his father and mother.' Lachman's text gives ov firj Tifxrjaei. 

t Lit. let him die the death. 



PART VI. 1 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



145 



MATT. XV. 
12 Then came his disciples, and 
said unto him, " Knowest thou 
that the Pharisees were offended, 
when they heard thy word?" 
13 But he answered and said, 
" Every plant, which my hea- 
venly Father hath not planted, 
shall he rooted up. u Let them 
alone : they are blind leaders of 
the blind. And if a blind man 
lead a blind man, both shall fall 
into the ditch." 



15 And Peter answered and said 
unto him " Declare unto us this 
parable." 16 But Jesus said, 
" Are ye also still without un- 
derstanding ! 17 Do not ye yet 
perceive that every thing which 
entereth in at the mouth goeth 
into the belly, and is cast out 
into the draught * 18 But those 
things which proceed out of 
the mouth come forth from the 
heart ; and these defile the man. 

19 For out of the heart come 
forth evil thoughts, murders, 
adulteries, fornications, thefts, 
false witness, blasphemies : 

20 these are the things which 
defile a man : but to eat with 
unwashen hands defileth not a 
man." 



MARK VII. 



17 And when he entered into 
[the] house from the people, 
his disciples asked him concern- 
ing the parable. I8 And he 
saith unto them, " Are ye also 
thus without understanding ? 
Do ye not perceive, that nothing 
from without which entereth 
into the man, can defile him ; 
19 because it entereth not into 
his heart, but into the belly, 
and goeth out into the draught, 
cleansing all food ? " 20 And he 
said, " That which cometh out 
of the man, that defileth the 
man. 21 For from within, out 
of the heart of men, proceed 
evil thoughts, adulteries, for- 
nications, murders, 22 thefts, 
covetous desires, malignant 
purposes, deceit, lasciviousness, 
an evil eye, blasphemy, pride, 
folly : * 23 all these evil things 
come from within, and defile 
the man." 



LUKE 



JOHN 



* By rendering Tr\eovE%iai covetous desires, and Tzovnpiai malignant purposes, the due force is given 
to the plural form of the original: 0(p$a\[JLOQ irovnpog, an evil eye, denotes envy: " cuppoavvn 
seems to be opposed here," as Wynne well observes, " to (Tujtypocrvvi], or sobriety of thoughts and 
words ; so that it implies all wild sallies of imagination, and extravagant desires." ~2i(i)<ppocvvrj 
includes the idea of wise and virtuous self '^regulation : cuppocrvvr], all that is opposite to this, 



146 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



SECT. VI. 

Jesus goes to the Region of Tyre and Sidon, where he cures the Daughter 
of the Syrophenician Woman : He then returns to the Neighbourhood of 
of the Lake of Galilee ; and, in the Decapolis, he cures a Deaf Man and 
many others, and miraculously supplies Four Thousand with Food. 



MATT. xv. 
21 And Jesus went forth from 
thence, and withdrew to the 
regions of Tyre and Sidon. 
22 And, behold, a Canaanite 
woman came forth from those 
borders, and cried aloud unto 
him, saying, " Have mercy on 
me, Lord, thou son of David ; 
my daughter is grievously af- 
flicted by a demon. 23 But he 
answered her not a word. And 
his disciples came to him, and 
entreated him, saying, " Send 
her away ; for she crieth after 
us." 24 But he answered and 
said, " I am not sent but unto the 
lost sheep of the house of Israel."* 



25 And she came and worshiped 
him,f saying, " Lord, help me." 

26 But he answered and said, 
" It is not well to take the 
children's bread and cast it to 
the dogs." 27 And she said, 



MARK VII. 

24 And he arose from thence 
and departed to the borders of 
Tyre and Sidon. 



And he entered into the house, 
and desired that no one should 
know it : yet he could not re- 
main hidden. 25 For a woman 
having heard concerning him, 
whose little daughter had an 
unclean spirit, she came and fell 
at his feet : 26 (now the woman 
was a Gentile, a Syrophenician 
by nation:) and she entreated 
him to cast forth the demon 
out of her daughter. 27 But 
Jesus said unto her, "Let the 
children first be filled : for it is 
not well to take the children's 
bread, and cast it to the dogs." 
28 And she answered and said 



LUKE 



JOHN 



* St. Matthew's narrative in ver. 22—24 respects what passed before they entered the house, (which 
might have belonged to some follower of Jesus:) St. Mark's only refers to what passed within the house, 
and may have been derived from the master of it, who knew only what passed there. The woman recog- 
nized Christ on the way, and in consequence of this came to the house which he had entered. 



t Or, did him reverential homag 



PART VL\ 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



147 



MATT, XV. 
" Yea, Lord : and yet the dogs 
eat of the crumbs which fall 
from the table of their masters." 
28 Then Jesus answered and 
said unto her, "O woman, great 
is thy faith : be it unto thee 
as thou desirest." And her 
daughter was cured from that 
hour. 



29 And Jesus departed from 
thence, and came near the sea 
of Galilee ; and went up to the 
mountain,* and sat down there. 

30 And great multitudes came 
unto him, having with them the 
lame, the blind, the dumb, the 
maimed, and many others, and 
they laid them down at the feet 
of Jesus ; and he cured them : 

31 so that the multitudes won- 
dered, when they saw the dumb 
speaking, the maimed whole, 
the lame walking, and the 
blind seeing: and they glorified 
the God of Israel. 



MARK VII. 
unto him, " Yea, Lord : and 
yet the dogs under the table 
eat of the children's crumbs." 
29 And he said unto her, " For 
this saying go thy way; the 
demon hath gone forth out of 
thy daughter." 30 And when 
she was come to her house, she 
found the demon gone forth, 
and her daughter laid upon 
the bed. 

31 And again, departing from 
the borders of Tyre and Si- 
don, f he came unto the sea 
of Galilee, through the midst 
of the borders of Decapolis. 



32 And they bring unto him one 
that was deaf, and had an im- 
pediment in his speech ; and 
they beseech him to put his 
hand upon him. 33 And he 
took him aside from the mul- 
titude, and put his fingers into 
his ears ; and he spat, and 
touched his tongue ; 34 and 
looking up to heaven, he groan- 
ed, and saith unto him, " Eph- 
phatha," that is, Be opened. 
35 And straightway his ears 
were opened, and the string of 



LUKE 



JOHN 



* Elf TO opog. It does not appear improbable that tbis was the same mountain as that to which he 
retired after the miracle of the Five Thousand. It was in a solitary place, near the Lake, and obviously 
on the eastern side of the Jordan. 

+ 'And again going forth from the borders of Tyre, he passed through Sidon,' is a reading of considerable 
authority, and is adopted by Lachman. It well accords with the obvious purpose of our Lord's present 
course. 



148 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XV. 



32 And Jesus called bis dis- 
ciples unto him, and said, " I 
have compassion on the multi- 
tude, because they have now 
remained with me three days, 
and have nothing to eat : and I 
am not willing to send them 
away fasting, lest they should 
grow faint on the way." 33 And 
his disciples say unto him, 
" Whence can we have so many 
loaves in a desert place, as to 
fill so great a multitude ? " 
34 And Jesus saith unto them, 
"How many loaves have ye?" 
And they said, " Seven, and a 
few little fishes." 35 And he com- 
manded the multitude to place 
themselves on the ground. 36 And 
he took the seven loaves and 
the fishes, and gave thanks, and 
brake, and gave them to his 
disciples, and the disciples to 
the multitude. 37 And they 
all ate, and were filled ; and 
they took up of the fragments 
that remained, seven baskets 
full. 38 Now they that ate 
were four thousand men, beside 
women and children. 



MARK VII. 
his tongue was loosed, and he 
spake aright. 36 And he charged 
them that they should tell no 
man : bnt the more he charged 
them, so much the more abun- 
dantly they published it. 37 And 
they were beyond measure asto- 
nished, saying, " He hath done 
all things well : he maketh 
both the deaf to hear, and the 
dumb to speak." 

Ch. viii. In those days the 
multitude being very great, 
and having nothing to eat, he 
called [his] disciples unto him, 
and saith unto them, 2 " I have 
compassion on the multitude, 
because they have now remain- 
ed with me three days, and 
have nothing to eat : 3 and if I 
send them away fasting to their 
own home, they will grow faint 
by the way : for some of them 
come from far." 4 And his dis- 
ciples answered him, " From 
whence can any one fill* 
these people with bread here in 
a desert place ? " 5 And he 
asked them, " How many loaves 
have ye ? " And they said, " Se- 
ven." 6 And he commanded the 
people to place themselves on the 
ground ; and he took the seven 
loaves, and gave thanks, and 
brake, and gave them to his 
disciples to set before them; 
and they did set them before the 
people. 7 And they had a few 
small fishes : and he blessed, 
and commanded to set them 
also before them. 8 So they ate, 
and were filled : and they took 
up of the fragments remaining, 
seven baskets. 9 Now they that 
ate were about four thousand. 



LUKE 



JOHN 



• Xopra'Coj, here rendered satisfy in the common translation, 
except Luke xvi. 21. 



rendered fill in every other instance 



PART VI.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



149 



SECT. VII. 
When near Magdala, some Pharisees and Sadducees seek for a Sign from 
our Lord : After crossing the Lake, he warns the Disciples against their 
Doctrine ; and, on arriving at Bethsaida, restores a Blind Man. 



MATT. XV. 

39 And having sent away the 
multitude, he went into the 
ship, and came to the borders of 
Magdala. 

Ch. xvi. And the Pharisees 
and Sadducees came to him, 
and trying him, desired him to 
shew them a sign from heaven. 

2 But he answered and said 
unto them, " When it is even- 
ing, ye say, * It will he fair 
weather : for the sky * is red.' 

3 And in the morning, ' It will 
he stormy, to-day : for the sky* 
is red and lowering.' [ Ye hypo- 
crites,] ye know how to discern 
the face of the sky ; * but ye can- 
not discern the signs of the times. 

4 A wicked and adulterous gene- 
ration seeketh after a sign ; and 
no sign shall be given unto it, ex- 
cept the sign of the prophet Jo- 
nah." And he left them, and de- 
parted. 5 And when his disciples 
were come to the other side, they 
had forgotten to bring bread. 
6 But Jesus said unto them, 
" Take heed and beware of the 
leaven of the Pharisees and Sad- 
ducees." 7 And they reasoned 
among themselves, saying, " It 
is because we have brought no 
bread." 8 But Jesus knowing 
it, said, " O ye of little faith, 
why reason ye among yourselves, 
because ye have brought no 
bread? 9 Do ye not yet per- 
ceive, nor remember the five 
loaves of the five thousand, and 



MARK vill. 
And he sent them away. 
10 And straightway he entered 
into the ship with his disciples, 
and came into the region of 
Dalmanutha. " And the Pha- 
risees came forth, and began to 
dispute with him, seeking of 
him a sign from heaven, trying 
him. 12 And he sighed deeply 
in his spirit, and saith, " Why 
doth this generation seek after 
a sign ? verily I say unto you, 
There shall no sign be given 
unto this generation." f 13 And 
he left them, and entering again 
[into the ship] he departed to the 
other side. l4 And the disciples 
had forgotten to take bread; 
and except one loaf they had 
none with them in the ship. 
15 And he charged them, saying, 
" Take heed, beware of the 
leaven of the Pharisees, and the 
leaven of Herod." 16 And they 
reasoned among themselves, 
saying, " It is because we have 
no bread." 17 And Jesus know- 
ing it, saith unto them, " Why 
reason ye, because ye have no 
bread? do ye not yet perceive, 
nor understand ? have ye your 
heart still hardened ? 18 having 
eyes, see ye not? and having 
ears, hear ye not ? and do ye not 
remember? 19 When I brake 
the five loaves among the five 
thousand, how many baskets 
full of fragments took ye up ? " 
They say unto him, " Twelve." 



LUKE 



JOHN 



* Or, heaven, as in ver. 



t Lit. if a sign shall be given to this generation, 



150 



FROM THE RETURN OF THE TWELVE, 



{PART VI. 



MATT XVI. 

how many baskets ye took up ? 
10 nor the seven loaves of the 
four thousand, and how many 
baskets ye took up? n Why 
do ye not perceive that it was 
not concerning bread that I 
bade you beware of the leaven of 
the Pharisees and Sadducees ? " 
12 Then they understood that 
he bade them beware, not of 
the leaven of bread, but of the 
doctrine of the Pharisees and 
Sadducees. 



MARK VIII. 

20 " And when the seven among 
the four thousand, how many 
baskets full of fragments took 
ye up ? " And they said, " Se- 
ven." 21 And he said unto them, 
" Why do ye not understand?" 



22 And he cometh to Bethsaida : 
and they bring a blind man unto 
him, and beseech him to touch 
him. 23 And he took the blind 
man by the hand, and led nim 
out of the town ; and having 
spat on his eyes, and put his 
hands upon him, he asked him 
if he saw any thing. M And he 
looked up, and said, " I see men, 
as trees, walking." 25 Then he 
again put his hands upon his 
eyes, and made him look up : 
and he was restored, and saw 
all men clearly. 26 And he sent 
him away to his house, saying, 
" Neither go into the village, nor 
tell any one in the village." 



LUKE 



JOHN 



SECT. VIII. 

Jesus withdraws to the Region of Ccesarea Philippi, where Peter declares 
his Belief that he is the promised Messiah : Christ then predicts his 
approaching Sufferings. 



MATT. XVI. 
13 Now Jesus having 
gone into the region 
of Cscsarea Philippi, he 
asked his disciples, say- 
ing, " Who do men say 
that I the Son of man 



MARK VIII. 
27 And Jesus went 
forth, and his disciples, to 
the villages of Caesarea 
Philippi. And on the 
way he asked his dis- 
ciples, saying unto them, 



LUKE IX. 

18 And it came to pass, 
as he was praying alone, 
his disciples were with 
him : and he asked them, 
saying, " Who do the 
multitudes saj r that I 



JOHN 



PA RT VL] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



151 



MATT. XVI. 
am?"* 14 And they said, 
" Some say, John the Bap- 
tist : but others, Elijah; 
and others, Jeremiah, or 
one of the prophets." 
15 He saith unto them, 
" But who say ye that I 
am?" 16 And Simon 
Peter answered and said, 
* Thou art the Christ, 
the Son of the living 
God." 17 And Jesus an- 
swered and said unto 
him, " Blessed art thou, 
Simon Bar-Jonah : for 
flesh and blood hath not 
revealed this unto thee, 
but my Father who is in 
heaven. 18 And I also 
say unto thee, Thou art 
Peter, (i. e. rock ,•) and 
upon this rock I will 
build my church ; and 
the gates of hades f shall 
not prevail against it. 

19 And I will give unto 
thee the keys of the 
kingdom of heaven : and 
whatsoever thou shalt 
bind on earth shall be 
bound in heaven : and 
whatsoever thou shalt 
loose on earth shall be 
loosed in heaven." + 

20 Then he charged his 
disciples that they should 
tell no one that he was 
the Christ. § 

21 From that time be- 
gan Jesus to shew unto 
his disciples, that he 
must go unto Jerusalem, 



MARK VIII. 
" Who do men say that I 
am?" 28 And they answer- 
ed, " John the Baptist ; 
and others say Elijah ; 
but others, one of the pro- 
phets." 29 And he saith 
unto them, " But who 
say ye that I am?" And 
Peter answereth and 
saith unto him, "Thou 
art the Christ." 



30 And he enjoined them 
that they should say this 
to no one concerning 
him. 

31 And he began to 
teach them, that the 
Son of man must suffer 



LUKE IX. 
am ? " 19 And they an- 
swered and said, " John 
the Baptist : but others say 
Elijah j and others, that 
some one of the ancient 
prophets has risen again." 
20 And he said unto 
them, " But who say ye 
that I am?" And Peter 
answered and said, " The 
Christ of God." 



21 And he enjoined them, 
and commanded them 
to tell this to no one : 



22 saying, « The Son of 
man must suffer many 



JOHN 



* Or, Who do men say that I am ?— the Son of Man 1 



t Or, of the grave ; or, of death :— see p. 103. 



% In this passage, Sew, bind,has the import of prohibit, or forbid ; and Xuw, loose, implies release from, 
or allow: both through Rabbinical usage. See Kuinoel, from Lightfoot and Buxtorf. 

§ Or, that they should say to no one, ' He is the Christ.' 

L 



152 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XVI. 

and suffer many things 
from the Elders and 



MARK VIII. 
many things, and be re- 
jected by the Elders 
Chief Priests and Scribes, J and Chief Priests and 
and be killed, and be i Scribes, and be killed, 



raised the third day. 
22 And Peter took him 
by the hand, and began 
to rebuke him, saying, 
" Be it far from thee,* 
Lord : this shall not be 
unto thee." 23 But he 
turned, and said unto 
Peter, " Get thee behind 
me, Satan :f thou art 
a stumbling-block unto 
me : for thou regardest 
not the things of God, 
but the things of men." 



24 Then said Je- 
sus unto his disciples, 
" If any one desires to 
come after me, let him 
deny himself, and take 
up his cross, and follow 
me. 25 For -whosoever 
desires to save his life 
will lose it : and whoso- 
ever shall lose his life for 
my sake will find it. 

26 For what is a man 



and after three days rise 
again. 32 And he spake 
that saying openly. And 
Peter took him by the 
hand, and began to re- 
buke him. 33 But when 
he had turned about and 
looked on his disciples, 
he rebuked Peter, saying, 
" Get thee behind me, 
Satan : f for thou regard- 
est not the things of 
God, but the things of 
men." 

34 And when he had 
called the multitude un- 
to him, with his disci- 
ples, he said unto them, 
" Whosoever desires to 
come after me, let him 
deny himself, and take 
up his cross, and follow 
me. 35 For whosoever 
desires to save his life 
will lose it: but whoso- 
ever shall lose his life for 
my sake and the gospel's, 
the same will save it. 
36 For what will it profit 
profited, if he shall gain 1 a man, if he shall gain 
the whole world, but lose j the whole world, and lose 
his own soul? J or what j his own soul? J 37 or what 



LUKE IX. 

things, and be rejected 
by the Elders and Chief 
Priests and Scribes, and 
be killed, and be raised 
the third day." 



23 And he said unto all, 
" If any one desires to 
come after me, let him 
deny himself, and take up 
his cross daily, and follow 
me. 24 For whosoever 
desires to save his life 
will lose it: but whoso- 
ever shall lose his life for 
my sake, the same will 
save it. 

25 For what is a man 
profited if he gain the 
whole world, but destroy 
himself, or be whollylosfi § 



* Or, God be merciful to thee, i\£0>£ ^oi (o Qtog) : or, God forbid.— See Robinson's Lexicon from 
Wahl's Clavis, or Bp. Pearce. + Or, thou adversary. 

t Or, life, t^v^n — (The original is the same as in the 25th verse of Matthew and the 35th of Mark.) 
Archbp. Newcome renders it life in these instances ; and this rendering is preferred by Bp. Pearce. If 
it be adopted, we must understand, as an inference to the inquiry in ver. 26 of Matthew, (and the 
corresponding verses of Mark,) what, on the common translation, may be considered as expressed by it. 
The contrast is, in ver. 25, between earthly life and heavenly life : in what follows, (on Newcome's 
rendering,) our Lord shews that every earthly possession is worthless to a person, when compared with 
his life ; much more must it be— the inference is,— when compared with heavenly happiness— with the 
welfare of the soul. 

§ The original verb, ^rffxioo), is thus rendered in Matthew and Mark— < and lose his own sonl.' 



PART VL\ 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



153 



MATT. XVI. 

shall a man give in ex- 
change for his soul? + 
27 For the Son of man 
will come in the glory of 
his Father, with his an- 
gels ; and then he will 
render unto every man 
according to his works. * 



Y Verily I say unto you, 
There are some of those 
that stand here, who will 
not taste of death, until 
they see the Son of man 
coming in his kingdom." 



MARK VIII. 
shall a man give in ex- 
change for his soul?f 



38 For whosoever shall 
be ashamed of me and 
of my words in this 
adulterous and sinful ge- 
neration, of him also 
will the Son of man be 
ashamed, when he cometh 
in the glory of his Father 
with the holy angels." 

Ch. ix. And he said 
unto them, " Verily I 
say unto you, There are 
some of those that stand 
here, who will not taste 
of death, until they see 
the kingdom of God 
come with power.'' 



LUKE IX. 



JOHN 



26 For whosoever shall 
be ashamed of me and 
of my words, of him will 
the Son of man be a- 
shamed, when he shall 
come in his own glory, 
and the glory of the Fa- 
ther, and of the holy 



27 But I tell you in truth, 
there are some of those 
that stand here, who 
will not taste of death, 
until they see the king- 
dom of God." 



SECT. IX. 

The Transfiguration of Christ. X 



MATT. XVII. 
And after six days 
Jesus taketh with him 
Peter, and James, and 
John his brother, and 
leadeth them up a high 
mountain apart. 2 And 
he was transfigured be- 
fore them ; and his face 



MARK IX. 
2 And after six days 
Jesus taketh with him 
Peter, and James, and 
John, and leadeth them 
up a high mountain 
apart by themselves : and 
he was transfigured be- 
fore them. 3 And his gar- 



LUKE IX. 
28 Now it came to pass 
about eight days after 
these words, that he 
took with him Peter 
and John, and James, 
and went up into 
a mountain to pray. 
29 And it came to pass § 



JOHN 



* Or, his conduct ; or, his doing, 7rpa%iv avrov. 



t See Note J in preceding page. 

% This great event is commonly supposed, (but merely through the influence of monkish tradition,) to have 
occurred on mount Tabor. The train of the history leads to the belief, that the 'high mountain' was in 
the north of Galilee ; not far from Csesarea Philippi ; and further, it is scarcely conceivable that the name 
of the mountain -would not have been given, had it been one so remarkable and well-known as Tabor. 
Lightfoot (Hor. Hebr. et Talm.) on Mark ix, 2, decisively rejects the traditionary opinion. 

§ The idiomatic expression Kai eyevero, it came to pass, is neglected here in the common translation; 
which is a rare occurrence. It often might be neglected with advantage j but it is more emphatic here 
than in ver. 28. 



154 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XVII. 
shone as the sun, and his 
garments became white 
as the light. 3 And, 
behold, there appeared 
unto them Moses and 
Elijah, talking with him. 



4 But Peter answered and 
said unto Jesus, " Lord, 
it is good for us to be 
here : if thou wilt, let us 
make here three taberna- 
cles;* one for thee, and 
one for Moses, and one 
for Elijah." 5 While he 
was yet speaking, be- 
hold, a bright cloud over- 
shadowed them; and, be- 
hold, a voice out of the 
cloud, which said, "This 
is my beloved Son, in 
whom I am well pleased : 
hear ye him." 6 And 
when the diciples heard 
it, they fell on their face, 
and were sore afraid. 
7 And Jesus came and 
touched them, and said, 
"Arise, and be not afraid." 
H And when they lifted up 
their eyes, they saw no 
man, except Jesus only. 



MARK IX. 
ments became shining,ex- 
ceeding white [as snow;] 
so as no fuller on earth 
can whiten. 4 And there 
appeared unto them Eli- 
jah with Moses : and they 
were talking with Jesus. 



5 And Peter answered 
and said to Jesus, 
"Rabbi, it is good for 
us to be here : and let 
us make three taberna- 
cles ; * one for thee, and 
one for Moses, and one for 
Elijah." 6 For he knew 
not what to say ; for 
they were sore afraid. 
7 And there came a cloud 
overshadowing them ; 
and a voice came out 
of the cloud, saying, 
" This is my beloved 
Son: hear ye him." 8 And 
instantly looking around, 
they no longer saw any 
one, except Jesus only 
with themselves. 



LUKE IX. 

that as he was pray 
ing, the appearance of 
his face was altered, 
and his raiment became 
white and glistering. 
30 And, behold, there 
talked with him two 
men, who were Moses 
and Elijah : 31 who ap- 
peared in glory, and 
spake of his departure 
which he was about to 
accomplish at Jerusalem. 
32 Now Peter and they 
that were with him were 
heavy with sleep : but 
when they were awaken- 
ed, they saw his glory, 
and the two mon that 
stood with him. 33 And 
it came to pass, as they 
departed from him, that 
Peter said unto Jesus, 
"Master, it is good for 
us to be here : and let 
us make three taberna- 
cles : * one for thee, and 
one for Moses, and one 
for Elijah:" notknowing 
what he said. 3i While 
he was saying these 
things, there came a 
cloud, and overshadowed 
them : and they were 
afraid as they entered 
into the cloud. 35 And 
there came a voice out 
of the cloud, saying, 
" This is my beloved Son : 
hear ye him." 36 And 
when the voice was past, 
Jesus was found alone. 
And they kept silence, 
and told no one in those 
days any of those things 
which they had seen. 



Or, tents, GKnvag. 



PART VI.} 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



155 



MATT. XVII. 
9 And as they were 
coming down from the 
mountain, Jesus charged 
them, saying, " Tell the 
vision to no one, until the 
Son of man shall have 
risen from the dead." 



10 And his disciples ask- 
ed him, saying, " Why 
therefore say the Scribes 
that Elijah must come 
first ? " " But [Jesus] 
answered and said unto 
them,* " Elijah indeed 
cometh [first], and shall 
restore all things. 12 But 
I say unto you, that Elijah 
hath come already, and 
they knew him not, but did 
unto him whatsoever they 
desired. So also the Son 
of man is about to suffer 
by them." » 3 Then the 
disciples understood that 
he spake unto them con- 
cerning John the Baptist. 



MARK IX. 

' And as they were 
coming down from the 
mountain, he charged 
them that they should tell 
no one what things they 
had seen, unless when 
the Son of man should 
have risen from the dead. 
And they kept that 
saying to themselves, rea- 
soning together what the 
rising from the dead 
might mean. u And 
they asked him, saying, 
" Why say the Scribes 
that Elijah must first 
come?" 12 And he an- 
sAvered and said unto 
them, " Elijah indeed 
cometh first, and restor- 
eth all things ; " (and he 
told them how it is writ- 
ten concerning the Son of 
man, that he must suffer 
many things, and be set 
at nought : ) 13 " but I say 
unto you, both that Eli- 
jah hath come, and that 
they have done unto him 
whatsoever they desired :" 
as it is written of him. 



LUKE 



JOHN 



SECT. X. 

On the Day after the Transfiguration, our Lord cures a Deaf and 
Dumb Demoniac. 



MATT. 



MARK IX. 
14 And when he came 
to the disciples, he saw 
a great multitude about 
them, and Scribes rea- 
soning with them. 15 And 
straightway all the mul- 
titude, when they saw 



LUKE IX. 
37 And it came to pass, 
that on the next day, 
when they had come 
down from the mountain, 
a great multitude met 
him. 



JOHN 



* Perhaps we may supply here, They said truly : i 
truly, ' Elijah cometh first and shall restore all things' 
And so in Mark ix. 12, 



which case our Lord's reply will be "They said 
but I say unto you, Elijah hath come already," &c. 



156 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XVII. 



14 And when they had 
come to the multitude, 
there came a man unto 
him, kneeling down to 
him, and saying, 15 " Lord, 
have pity on my son : 
because he is a lunatic, 
and grievously afflicted : 
for often he falleth into 
the fire, and often into 
the water. 16 And I 
brought him to thy dis- 
ciples, and they could 
not cure him." 17 Then 
Jesus answered and said, 
" O unbelieving and per- 
verse generation, how 
long shall I be with you} 
how long shall I endure 
you ? Bring ye him hi- 
ther to me." 18 And 
Jesus rebuked him, and 
the demon came forth 
from him : and the child 
was cured from that 
hour. 



MARK IX. 
him, were struck with 
amazement ; and they 
ran to him and saluted 
him. 16 And he asked 
them, " Why are ye 
reasoning -with one an- 
other ? " ll And one of 
the multitude answered 
and said, " Teacher, I 
have brought unto thee 
my son, who hath a dumb 
spirit : 18 and whereso- 
ever it seizeth him, it 
dasheth him down ; and 
he foameth, and gnash- 
eth with [his] teeth, and 
wasteth away : and I 
spake to thy disciples 
that they should cast it 
out; and they could 
not." 19 But he answer- 
ctli them and saith, " O 
unbelieving generation, 
how long shall I be with 
you? how long shall I 
endure you? bring ye 
him unto me." 20 And 
they brought him unto 
him : and when the child 
saw him, straightway the 
spirit convulsed him ; 
and he fell on the ground, 
and wallowed, foaming. 
21 And he asked his fa- 
ther, "How long a time 
is it since this came un- 
to him 1 " and he said, 
" From childhood. 22 And 
it hath often cast him 
into the fire, and into 
the water, to destroy 
him: but if thou canst 
do any thing, have com- 
passion on us, and help 
us." ^ Jesus said un- 
to him, " If thou canst 



LUKE IX. 



38 And, behold, a man 
cried out from the mul- 
titude, saying, " Teach- 
er, I beseech thee, look 
upon my son : for he 
is mine only child.* 

39 And, behold, a spirit 
seizeth him, and sudden- 
ly crieth out, and con- 
vulseth him so that he 
foameth,f and bruising 
him hardly departeth 
from him. 40 And I be- 
sought thy disciples to 
cast it out; and they 
could not." 41 But Je- 
sus answering said, " O 
unbelieving and perverse 
generation, how long 
shall I be with you, and 
endure you ? Bring thy 
son hither." 42 But as he 
■was yet coming the de- 
mon dashed him down, 
and convulsed him. But 
Jesus rebuked the un- 
clean spirit, and healed 
the child, and delivered 
him to his father. 43 And 
all were astonished at 
the mighty power of 
God. 



* MovoytvrjQ. 



t Lit. with foaming. 



PART VI.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



157 



MATT. XVII. 



19 Then the disciples 
came to Jesus privately, 
and said, " Why could 
not we cast it out ? " 

20 And Jesus said unto 
them, "Because of your 
unbelief: for verily I say 
unto you,If ye should have 
faith as a grain of mus- 
tard seed, ye shall say 
unto this mountain, ' Re- 
move hence to yonder 
place ; ' and it shall re- 
move: and nothing shall 
be impossible unto you. 

21 But this kind cometh 
not forth except by 
prayer and fasting." 



MARK IX. 

believe, * all things 

are possible to him that 
belie veth" 24 And 

straightway the father 
of the child cried out, 
and said with tears, 
" I do believe : help 
thou mine unbelief." 
25 And when Jesus 
saw that the multitude 
were running together to 
him, he rebuked the un- 
clean spirit, saying unto 
him, " Thou dumb and 
deaf spirit, I command 
thee, come forth out of 
him, and enter no more 
into him." * And having 
cried out, and rent him 
sore, hef came out of 
him : and he was as 
one dead ; insomuch that 
many said, "He is dead." 

27 But Jesus took him 
by the hand, and lifted 
him up ; and he arose. 

28 And when he had 
come into a house, his 
disciples asked him pri- 
vately, " Why could not 
we cast him out ? " 



LUKE 



29 And he said unto them, 
" This kind can come 
forth by nothing, but by 
prayer and fasting." 



JOHN 



* We may supply, thy desire will be granted ; or words of similar import. Some ancient testimonies 
omit TTiaTtvaai ; on which reading we might render the clause, ' If thon canst"? and suppose our Lord 
to repeat the father's words ; they implying a doubt of his power. Griesbach's edition of 1805 gives the 
lower mark : the authority for the omission appears quite insufficient. 

t Griesbach's reading makes the participles masculine : in that of the received text they are neuter. 



153 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



SECT. XI. 

In passing through Galilee, Jesus again predicts his approaching Sufferings 
and, on arriving at Capernaum, pays the Temple Tribute. 



MATT. XVII. 
22 And while they 
were journeying in Ga- 
lilee, Jesus said unto 
them, " The Son of man 
is about to be delivered 
into the hands of men : 
23 and they will kill him, 
and the third day he will 
be raised." And they 
were exceeding sorry. 



24 Now when they came 
to Capernaum, they that 
receive the half-shekel 
came to Peter, and said, 
" Doth not your Teacher 
pay the half- shekel ? " 

25 He saith, "Yes." And 
when he came into the 
house, Jesus anticipated 
him, saying, " What 
thinkest thou, Simon ? 
of whom do the kings of 
the earth take custom or 
tribute ? from their own 
sons, or from strangers? " 

26 Peter saith unto him, 
" From strangers." Jesus 
saith unto him, "Then 
indeed the sons are free. 

27 But that we may not 
cause them to err,* go to 
the sea, and cast a hook, 
and take the firstfish that 
cometh up; and when thou 
hast opened his mouth, 
thou shalt find a shekel : 
that take, and give unto 
them for me and thee." 



MARK IX. 

30 And when they had 
gone forth from thence, 
they were passing along 
through Galilee; and he 
desired that no man 
should know it. 31 For he 
taught his disciples, and 
said unto him, " The Son 
of man is being delivered 
intothehands of men,and 
they will kill him ; and 
after he is killed, he will 
rise the third day." 32 But 
they understood not that 
saying, and were afraid 
to ask him. 

33 And he came to 
Capernaum. 



LUKE IX. 
43 But while all won- 
dered at all things which 
Jesus did, he said unto 
his disciples, 44 "Fix ye 
these words in your ears : 
for the Son of man is 
about to be delivered in- 
to the hands of men." 
45 But they understood 
not this saying, and it 
was hidden from them, 
so that they perceived it 
not : and they feared to 
ask him concerning that 
saying. 



* Or, throw a Btumbling-block in their way, C/cardaXww/if v avrovc,. See Note * p. 



PART VJ.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



159 



SECT. XII. 

Our Lord's last Discourses in Galilee : respecting Humility, and Mutual 
Consideration ; Causes of Sin ; Divine Mercy ; Mutual Forgiveness ; 
Apostolical Authority ; and Humble Duty : with the Parable of the 
Unmerciful Servant. 



MATT. XVIII. 



At that hour the dis- 
ciples came unto Jesus, 
saying, " Who is the 
greatest in the kingdom 
of heaven ? " 2 And Jesus 
called a child unto him, 
and set him in the midst 
of them ; 3 and said, 
" Verily I say unto you, 
Unless ye be changed, 
and become as children, 
ye cannot enter into 
the kingdom of heaven. 
4 Whosoever therefore 
shall humble himself 
as this child, he is the 
greatest in the kingdom 
of heaven. 5 And who- 
soever shall receive one 
such child in my name 
receiveth me. 



MARK IX. 
33 And when he was 
in the house he asked 
them, " What were ye 
disputing about [among 
yourselves] on the way ? " 
34 But they were silent : 
for on the way they had 
disputed among them- 
selves, which was the 
greatest. 35 And he sat 
down, and called the 
twelve, and saith unto 
them, " If any man de- 
sire to be first, he shall 
be last of all, and ser- 
vant of all." 36 And he 
took a child, and set him 
in the midst of them : 
and when he had taken 
him in his arms, he said 
unto them, 37 " Who- 
soever shall receive one 
of such children in my 
name, receiveth me : 
and whosoever receiveth 
me, receiveth not me, 
but him that sent me." 
38 (But John answered 
him, saying, " Teacher, 
we saw some one casting 
out demons in thy name ; 
and we forbad him, [be- 
cause he followeth not 
us."] 39 But Jesus said, 
" Forbid him not : for 
there is no one who 
shall do a miracle in my 
name, and soon be able 
to speak evil of me. 



LUKE IX. 



46 Now there arose a 
reasoning among them, 
which of them should be 
greatest. 47 And Jesus, 
perceiving the reasoning 
of their heart,took a child, 
and set him by him ; 
43 and said unto them, 
" Whosoever shall receive 
this child in my name, 
receiveth me : and who- 
soever shall receive me, 
receiveth him that sent 
me : for he that is least 
among you all, he shall 
be great." 



49 (But John answered 
and said, " Master, we 
saw some one casting 
out demons in thy name : 
and we forbad him, 
because he followeth 
not with us." 50 And 
Jesus said unto him, 
" Forbid him not : for he 
that is not against you 
is for you.'') 



JOHN 



160 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XVI1L 



6 But whosoever shall 
cause one of these little 
ones who believe in me 
to offend, it is better 
for him that a millstone 
should be hanged about 
his neck, and plunged with 
him into the depth of the 
sea. 7 Woe for the world 
through causes of offend- 
ing ! for it must be that 
causes of offending come ; 
but woe for that man by 
whom the cause of of- 
fending cometh ! 8 But 
if thy hand or thy foot 
be causing thee to offend, 
cut them off, and cast 
them from thee : it is 
better for thee to enter 
into life halt or maimed, 
than having two hands 
or two feet to be cast into 
everlasting fire. 9 And 
if thine eye be causing 
thee to offend, pluck it 
out, and cast it from 
thee : it is better for thee 
to enter into life with 
one eye, than having two 
eyes to be cast into hell 
fire.* 



MARK IX. 

40 For he that is not 
against you is for you.) 

41 For whosoever shall 
give you a cup of water 
to drink on this account, 
because ye are Christ's, 
verily I say unto you, he 
shall not lose his reward. 

42 And whosoever shall 
cause one of the little 
ones that believe in me 
to offend, it is better 
for him that a millstone 
should be hanged about 
his neck, and cast with 
him into the sea. 



43 And if thy hand be 
causing thee to offend, 
cut it off : it is better for 
thee to enter into life 
maimed, than having 
two hands to go into 
hell, into the unquench- 
able fire, 44 where their 
worm dieth not, and the 
fire is not quenched. 

45 And if thy foot be 
causing thee to offend, 
cut it off : it is better for 
thee to enter lame into 
life, than having two feet 
to be cast into hell, [into 
the unquenchable fire,] 

46 where their worm dieth 
not, and the fire is not 
quenched. 47 And if 
thine eye be causing thee 
to offend, pluck it out : 
it is better for thee to 
enter into the kingdom 



LUKE XVII. 



Then said he unto the 
disciples, " It is impos- 
sible that causes of of- 
fending should not come : 
but woe for him through 
whom they come ! 2 It 
is better for him that 
a millstone were hang- 
ed about his neck, and 
hurled with him into the 
sea, than that he should 
cause one of these little 
ones to offend. 3 Take 
heed unto yourselves." 



* Lit. the Gehenna of fire. 



PART VI.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



161 



MATT. XVIII. 



10 " Take heed that ye 
despise not one of these 
little ones ; for I say un- 
to you, In heaven their 
angels always behold 
the face of my Father 
who is in heaven. u [For 
the Son of man is come 
to save that which was 
lost] 12 What think ye? 
if any man have a hundred 
sheep, and one of them 
have gone astray, doth 
he not leave the ninety 
and nine on the moun- 
tains, and go and seek that 
which hath gone astray ? 

13 And if so be that he 
find it, verily I say unto 
you, He rejoiceth more 
over that sheep, than 
over the ninety and nine 
which went not astray. 

14 Even so it is not the 
will of your Father who 
is in heaven, that one of 
these little ones should 
perish. 

15 « Now if thy brother 
shall trespass against 



MARK IX. 

of God with one eye, 
than having two eyes 
to be cast into hell fire,* 
48 where their worm dieth 
not, and the fire is not 
quenched.f 49 For every 
one shall be salted with 
fire; and every sacrifice 
shall be salted with salt. 
50 Salt is good : but if 
the salt have lost its 
saltness, wherewitli will 
ye season it ? Have salt 
in yourselves, and be at 
peace with one another." 



LUKE XVII. 



3 "[Now] if thy brother 
trespass [against thee,] 



JOHN 



* Lit. the Gehenna of fire. 
t Griesbach prefixes bis lower mark of omission to these words in the 44th and 46th verses. 



162 



FROM THE RETURN OF THE TWELVE, 



IPART VI. 



MATT. XVIII. 
thee, go and reprove him 
between thee and him 
alone : if he will hear 
thee, thou hast gained 
thy brother ; 16 but if he 
will not hear thee, take 
with thee one or two 
more, that by the mouth 
of two or three witnesses 
every word may be esta- 
blished. 17 And if he shall 
refuse to hearthem, tell it 
unto the church : and if 
he also refuse to hear the 
church, let him be unto 
thee as a heathen and a 
publican. 18 Verily I say 
unto you, Whatsoever ye 
shall bind on earth shall 
be bound in heaven : 
and whatsoever ye shall 
loose on earth shall be 
loosed in heaven.* 

19 " Again I say unto 
you, If two of you shall 
agree on earth concern- 
ing any thing that they 
shall ask, it shall be 
done for them by my 
Father who is in heaven. 
20 For where two or 
three are gathered toge- 
ther in my name, there 
am I in the midst of 
them." 



MARK 



LUKE XVII. 
rebuke him; and if he 
repent, forgive him. 
4 And if seven times in 
a day he trespass against 
thee, and seven times in 
a day turn again, say- 
ing, <I repent'; thou 
shalt forgive him." 



JOHN 



5 And the apostles said 
unto the Lord, "Increase 
our faith." 6 But the 
Lord said, "If ye had 
faith as a grain of mus- 
tard seed, ye might say 
unto this sycamine tree, 
' Be thou rooted up, and 
be thou planted in the 
sea;' and it should obey 



See Note j on Ch. xvi. 18. p. 151. 



PART VI.] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



163 



MATT. XVIII. 



21 Then came Peter to 
him, and said, " Lord,how 
often shall my brother 
trespass against me, and 
I forgive him ? till seven 
times?" 22 Jesus saith 
unto him, " I say not 
unto thee, Till seven 
times ; but, Till seven- 
ty times seven. 23 In 
regard to this, the king- 
dom of heaven is likened 
unto a king, who chose 
to reckon with his ser- 
vants.* 24 And when 
he began to reckon, one 
was brought unto him 
who owed him ten thou- 
sand talents ; 25 and as 



MARK 



LUKE XVII. 
you. 7 But which of 
you is there having a 
servantf plowing, or 
feeding cattle, who will 
say unto him, when come 
in from the field, ' Come 
straightway and place 
thyself at table'? 8 but 
will not rather say unto 
him, 'Make ready where- 
with I may sup, and 
gird thyself, and serve 
me, till I have eaten 
and drunken ; and after- 
ward thou shalt eat and 
drink ? » 9 Doth he thank 
that servantf because he 
did the things com- 
manded? I think not. 
10 So likewise ye, when 
ye shall have done all 
the things commanded 
you, say, * We are unpro- 
fitable servants: t We 
have ( 
to do. 



JOHN 



Or, slaves :— and so throughout the parable. 



t Or, slave. 



X Or, slaves. 



164 



FROM THE RETURN OF THE TWELVE, 



[PART VI. 



MATT. XVIII. 
he had not wherewith, to 
pay, his lord* command- 
ed him to he sold, and 
his wife, and children, 
and all that he had, and 
payment to be made. 
26 The servant therefore 
fell down, and worship- 
ed him,f saying, * Lord, 
have patience with me, 
and I will pay thee 
all.' 27 And the lord of 
that servant heing moved 
with compassion, releas- 
ed him, and forgave him 
the debt. 28 Now when 
the same servant went 
forth, he found one of 
his fellow-servants, who 
owed him a hundred 
denarii : and he seized 
him, and took him by the 
throat, saying, ' Pay [me] 
whatever thou owest.' 
29 His fellow-servant 
therefore fell down, and 
entreated him, saying, 
' Have patience with 
me, and I will pay thee 
[all.]' 30 And he would 
not : but went and cast 
him into prison, till he 
should pay the debt. 
31 But when his fellow- 
servants saw what was 
done, they were exceed- 
ing sorry, and came and 
told their lord all that 
was done. 32 Then his 
lord, after that he had 
called him, said unto 
him, 'Thou wicked ser- 
vant, I forgave thee all 



MARK 



LUKE 



JOHN 



* Or, master :— and so throughout the parahle ; except perhaps in ver. 26, where one would prefer 
' Lord,' or « Sir.' 



t Or, did him reverence ; or, threw himself at his feet. 



PART VL] 



TO OUR LORD'S DEPARTURE FROM GALILEE. 



165 



MATT. XVIII. 
that debt, because thou 
entreatedst Hie : 33 ought- 
est not thou also to have 
had pity on thy fellow- 
servant, even as I had 
pity on thee?' 34 And 
his lord was angry, and 
delivered him to the 
gaolers,* till he should 
pay all that was due unto 
him. 35 Thus also will 
my heavenly Father do 
unto you, if ye from 
your hearts forgive not 
every one his brother." 

Ch. xix. And it came 
to pass, when Jesus had 
ended these words, he 
departed from Galilee. 



MARK 



LUKE 



JOHN 



* Lit. tormentors :— but see Kuinoel. 



After recording the Transfiguration and some of the subsequent occurrences, 
St. Luke informs us, in ch. ix. 51 — 56, (with which passage the next Part commences,) 
that our Lord sent messengers before him, who went into a village of the Samaritans to 
prepare for his coming, but that the inhabitants refused to receive him. This fact is 
recorded by St. Luke alone ; and it is obvious from it, that our Lord first purposed to 
go direct through Samaria : it may reasonably be inferred that this was in order to 
avoid the necessity of passing through the eastern portion of Herod's dominions, through 
which lay the ordinary route of the Galileans when going to Jerusalem. Here the sa- 
cred historia^suspends his narrative of the Last Journey, to introduce that miscellaneous 
Collection of the Sayings of Christ, (chiefly derived, it is probable, from the written records 
or verbal relations of the Seventy Disciples,) which forms so remarkable a feature of his 
Gospel, and constitutes so large and important a portion of it — occupying the xth and 
six following chapters, with the first ten verses of the xviith. (See Prel. Diss.) After 
giving these invaluable records, many of which are found solely in his Gospel, the 
sacred historian continues his narrative of the Last Journey with an occurrence which 
neither of the other Evangelists has recorded — the cure of the ten lepers. In ch. ix. 56, 
he had stated that when our Lord was refused reception in the village of the Samaritans, 
he ' went to another village : ' in ch. xvii. 11, we find him, in the immediately succeed- 
ing part of his journey, going along the confines of Samaria and Galilee, (obviously in 
order to go into the Peraea,) and entering into a certain village. 



RECORDS OF CHRIST'S MINISTRY 

> 

PART VI L 



OUR LORD'S FINAL JOURNEY FROM GALILEE, THROUGH THE 
PER^A, TO HIS ARRIVAL AT BETHANY SHORTLY BEFORE THE 
PASSOVER. 



SECT. I. 

Our Lord sets out for Jerusalem — is refused Reception in Samaria — While 
passing through the Confines of Samaria and Galilee , in order to go 
into the Percea, he heals Ten Lepers. 



MATT. 



MARK 



LUKE IX. 
51 And it came to pass, when the days were ful- 
filled in which he was to be received up,* that he 
stedfastly set his face to go to Jerusalem. 52 And 
he sent messengers before his face ; f and they went 
and entered into a village of the Samaritans, in order 
to make ready for him. 53 And they did not receive 
him, because his face was as though he was going + 
to Jerusalem. 54 Now when his disciples James and 
John saw this, they said, " Lord, wilt thou that we 
command fire to come down from heaven, and con- 
sume them, even as Elijah did 1 '' 55 But he turned, 
and rebuked them, [and said, " Ye know not what 
manner of spirit ye are of."] § 56 And they went 
to another village. || 



JOHN 



* So Wynne : Lit. the days of his being received up. 

+ Or, (ivithoui the Hebraism,) before him. % Or, (without the Hebraism,) because he was going. 

§ The beautiful portion of ver. 55, which is included in brackets, is omitted by Lachman ; and regarded 
as very doubtful by Griesbach and Scholz. The first part of the 56th verse is entirely omitted by each 
of the three Editors— viz. * for the Son of man came not to destroy men's lives, but to save them.' It 
does not appear improbable, that at least the part which is left in the text was a traditionary record of 
Christ's word3 a'lded in the margin of au early copy of Luke's Gospel. There must have been many 
remembered sayings of Christ not recorded in the Gospels ; see, for instance, Acta xx. 35. 

|| After this verse are recorded some occurrences, two of which are referred by St. Matthew to an earlier 
period: see p 69. The third, which is peculiar to Luke, may have occurred at this period. 

M 



168 



01 11 LORD'S FINAL JOUUNEY FROM GALILEE, 



[PART VII. 



MATT. 



LUKE XVII. 
11 And it came to pass, as he was going to Jeru- 
salem, that he passed between Samaria and Galilee.* 

12 And as he entered into a certain village, there met 
him ten men that were lepers, who stood afar off. 

13 And they lifted up their voice, and said, " Jesus, 
Master, have pity on us." 14 And when he saw them, 
he said unto them, " Go and shew yourselves unto 
the priests." And it came to pass, that as they de- 
parted they were cleansed. 15 Now one of them, when 
he saw that he was healed, turned back, and with a 
loud voice glorified God ; 16 and he fell down on his 
face at his feet, giving him thanks : and he was a 
Samaritan. 17 But Jesus answering said, " Were 
there not ten cleansed 1 but where are the nine ? 
18 There are not found any that returned to give 
glory to God, except this stranger." 19 And he said 
unto him, " Arise, and go thy way : thy faith hath 
restored thee." 



SECT. II. 

Christ teaches in the Percea : Declaration to the Pharisees 
respecting Divorces. 



MATT. XIX. 

And it came to pass, when 
Jesus had ended these words, f 
he departed from Galilee, and 
came into the borders of Judea, 
beyond the Jordan. J 2 And great 
multitudes followed him ; and 
he cured them there. 

3 And the Pharisees came 
unto him, trying him, and say- 



MARK X. 

And he arose from thence,f 
and cometh into the borders 
of Judea, through the country 
beyond the Jordan : and the 
multitudes resort unto him 
again ; and, as he was wont, he 
taught them again. 

2 And some Pharisees came 
to him, and asked him, " Is it 



LUKE 



JOHN 



* Aia fxtaov "Safiapeiag Kat TaXikaiag. See Campbell, who renders tbese words ' through 
the confines of Samaria and Galilee.' In common relation to tivo countries, [tecrng must mean the 
middle between : so Mesopotamia means the country between the rivers Euphrates and Tigris. — Some 
suppose that the Evangelist represents our Lord as going from Ephraim (near Judaea) to Jerusalem, and 
passing through the midst of Samaria and of Galilee in his way. 

+ The Gospels of Matthew and Mark give no notice of Christ's having purposed to go through Samaria, 
before he actually went into the Percea : * these words' iu Matthew, and ' thence ' ill Mark, refer to the 
preceding portion of their records respectively. The first clause of Matthew has already been given, at 
the close of Part vi. (p. 165;) it is repeated here to maintain the connexion. The course recorded by St. 
Luke would not differ much, if at all, from that which our Lord would otherwise have pursued in going 
from Capernaum to the Peraea ; as he would of course avoid Tiberias, and had probably to cioss the 
Jordan by the bridge near Scythopolis. 

X This may mean, into the part of the Perapa which bordered on Jud«a, nearly opposite Jericho; or, as 
Mark expresses it, ' into the borders of Jiuliua, passing through the country beyond the Jordan.' 



PART VU.\ 



TO HIS ARRIVAL AT BETHANY. 



169 



MATT. XiX. 
ing [unto him,] " Is it lawful 
for a man to put away his wife 
for every cause?"* 4 But he 
answered and said unto them, 
(a) " Have ye not read, that he 
who made them from the be- 
ginning made them male and 
female ; 5 and said, ' For this 
cause a man will leave father 
and mother, and cleave to his 
wife : and they two shall be 
one flesh ? ' 6 so that they are 
no more two, but one flesh. 
What therefore God hath join- 
ed together, let not man put 
asunder." (b) 7 They say unto 
him, " Why did Moses then di- 
rect to give a writing of divorce- 
ment and put her away?" 
8 He saith unto them, " For the 
hardness of your hearts Moses 
suffered you to put away your 
wives : but from the beginning 
it was not so. 9 And I say unto 
you, Whosoever shall put away 
his wife, not for fornication, 
and marry another, commit- 
teth adultery : and he who 
marrieth her that is put away, 
committeth adultery " 

10 His disciples say unto him, 
" If the case of the man be so 
with his wife, it is not good to 
marry." » But he said unto 
them, " All men cannot re- 
ceive this saying, save they to 
whom it is given. ,2 For 
there are eunuchs, who were 
so born from their mother's 
womb : and there are eunuchs, 
who were made eunuchs by 
men: and there are eunuchs, 
who have made themselves 
eunuchs for the sake of the 
kingdom of heaven. He that 
is able to receive it, let him 
receive it." 



MARK X. 
lawful for a husband to put away 
his wife ? " trying him. 3 And 
he answered and said unto 
them, " What did Moses direct 
you to do ? " (b) 4 And they said, 
"Moses suffered to write a bill 
of divorcement, and to put her 
away.'' 5 And Jesus answered 
and said unto them, " For the 
hardness of your heart he wrote 
for you this direction, («) 6 But 
from the beginning of the cre- 
ation God made them male and 
female. 7 'For this cause a 
man will leave his father and 
mother, and cleave to his wife ; 
8 and they two shall be one 
flesh : ' so that they are no more 
two, but one flesh. ° What 
therefore God hath joined to- 
gether,letnotman put asunder." 
,0 And in the house his disci- 
ples asked him again concern- 
ing the same matter. n And he 
saith unto them, " Whosoever 
shall put away his wife, and mar- 
ry another, committeth adultery 
against her. 12 And if a woman 
shall put away her husband, 
and be married to another, she 
committeth adultery." 



LUKE 



JOHN 



Gen. 2 ; 24. 



170 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII. 



SECT. III. 

Discourse when asked by the Pharisees when the Kingdom of God would 
come ; followed by the Parables of the Unjust Judge, and the Pharisee 
and Publican. 



MARK 



LUKE XVII. 

20 Now when he was asked by the Pharisees, 
" When is the kingdom of God coming? " he answered 
them and said, " The kingdom of God cometh not 
with observation : 21 nor will they say, ' Lo here ! ' 
or, ' Lo there ! ' for, lo y the kingdom of God is 
within you." 22 And he said unto the disciples, 
" The days will come, when ye will desire to see one 
of the days of the Son of man, and will not behold 
it. 23 And they will say to you, l Lo, here ! * or, 
' Lo, there ! ' Go not away, nor follow them. 24 For 
as the lightning, that lighteneth out of one part 
under heaven, shineth unto the other part under 
heaven ; so will the Son of man be in his day. 
25 But first must he suffer many things, and be re- 
jected by this generation. 26 And as it was in the 
days of Noah, so will it be also in the days of the 
Son of man. w They ate, they drank, they married, 
they were given in marriage, until the day in which 
Noah entered into the ark ; and the flood came, and 
destroyed them all. 28 In like manner also, as it 
was in the days of Lot ; — they ate, they drank, they 
bought, they sold, they planted, they built ; M but, 
on the day in which Lot went forth from Sodom, it 
rained fire and brimstone from heaven, and destroyed 
all; — 30 thus will it be in the day in which the 
Son of man is revealed. 31 In that day whosoever 
shall be on the house top, and his goods in the 
house, let him not come down to take them ; and, in 
like manner, let not him that shall be in the field 
return back. 32 Remember Lot's wife. 33 Whoso- 
ever shall seek to save his life will lose it ; and 
whosoever shall lose his life will preserve it. 34 I 
say unto you ; In that night two men will be on 
one bed ; one will be taken, and the other left. 
35 Two women will be grinding together; the one 
will be taken, and the other left." 37 And they 
answer and say unto him, " Where, Lord ? " But 
he said unto them, " Where the body is, there will 
the eagles be gathered together." 

Ch. xviii. And he spake also a parable unto them 
to this end, that they ought always to pray, and not 



PART VII.] 



TO HIS ARRIVAL AT BETHANY. 



171 



MATT. 



MARK | LUKE XVIII. 

to faint : * * saying, " There was in a certain city a 
judge,f wno feared not God, and regarded not man. 
3 And there was a widow in that city ; and she 
came often { unto him, saying, ' Avenge me of mine 
adversary.' 4 And he would not for a while : but 
afterwards he said within himself, ' Though I fear 
not God, and regard not man ; 5 yet because this 
widow giveth me trouble, I will avenge her ; lest by 
her coming she at last weary me out.' " 6 And the 
Lord said, " Hear what the unjust judge saith : 7 and 
will not God avenge his own elect, who cry unto 
him day and night, though he bear long with 
them ? § 8 I say unto you, He will avenge them 
speedily. Nevertheless when the Son of man com- 
eth, will he find faith in the land ? " 

9 And he spake also this parable unto some who 
trusted in themselves that they were righteous, and 
despised the rest of men. 10 "Two men went up 
into the temple to pray ; the one a Pharisee, and 
the other a Publican. H The Pharisee stood by 
himself, || and prayed thus : ' God, I thank thee, that 
I am not as the rest of men, extortioners, unjust, 
adulterers ; or even as this Publican. 12 I fast twice 
in the week ; I give tithes of all that I possess.' 

13 And the Publican, standing afar off, would not 
even lift up his eyes unto heaven, but smote upon 
his breast, saying, ' God be merciful to me a sinner.' 

14 I say unto you, This man went down to his house 
justified rather than the other ; for every one that 
exalteth himself shall be humbled ; but he that 
humbleth himself shall be exalted." 



JOHN 



* Or, to be weary, SKKaKSiv. The verb occurs also in 2 Cor. iv. 1, 16. Gal vi. 9 (first clause). 
Eph. iii. 13. 2 Thess. iii. 13. 

t Kpirng rig nv sv Tivi ttoXh. In ver. 3, Griesbach omits Tig. 

% Or, kept coming, np\(.TO. The peculiar force of the Greek imperfect is often important* 



§ If 'with them,' £7T avroig, must refer to the ' elect,' then the rendering of the clause should be to 
this effect, ' though he delay help for them.' 

|| Kuinoel, however, and others, understand the clause as in the common translation, ' stood and 
prayed thus with himself.' 



172 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII. 



SECT. IV. 

Children brought to Jesus : Inquiry of the Young Ruler ; and our Lord's 
subsequent Declarations. 



MATT. XIX. 
13 Then were there 
brought unto him little 
children, that he might 
put his hands on them, 
and pray: but the dis- 
ciples rebuked them. 
,4 But Jesus said, " Suf- 
fer the little children, 
and forbid them not, to 
come unto me : for of 
such is the kingdom of 
heaven." 15 And he put 
his hands on them, and 
departed thence. 



16 And, behold, one 
came and said unto him, 
" [Good] Teacher, what 
good thing shall I do, 
that T may have ever- 
lasting life ? " » But he 
said unto him, " Why 
askest thou me concern- 
ing good ? One is good. 
But if thou desirest to 
enter into life, keep the 
commandments." 18 He 
saith unto him," Which?" 
And Jesus said, " Thou 
shalt not kill; Thoushalt 
not commit adultery ; 
Thou shalt not steal ; 
Thou shalt not bear false 
witness ; 19 Honour thy 
father and mother ; and, 
Thou shalt love thy 



MARK X. 

13 And they brought 
little children unto him, 
that he might touch 
them : but the disciples 
rebuked those that 
brought them. li But 
when Jesus saw it, he 
was greatly displeased, 
and said unto them, 
"Suffer the little chil- 
dren to come unto me : 
forbid them not : for of 
such is the kingdom of 
God. ,5 Verily I say un- 
to you, Whosoever shall 
not receive the kingdom 
of God as a little child, 
he shall not enter there- 
in." 16 And he took 
them up in his arms, put 
his hands upon them, 
and blessed them." 

17 And as he was going 
forth into the way, there 
ran one to him, and 
kneeled to him, and ask- 
ed him, "Good Teacher, 
what shall 1 do that I 
may inherit everlasting 
life? " 18 But Jesus said 
unto him, " Why callest 
thou me good? there is 
none good but one, that 
is, God. 19 Thou know- 
est the commandments, 
Do not commit adul- 
tery ; Do not kill ; Do 
not steal ; Do not bear 
false witness ; Do not 
defraud ; Honour thy 
father and mother." 
20 And he answered 
and said unto him, 



LUKE XVIII. 
15 And they brought 
unto him also infants, 
that he might touch 
them : but when the 
disciples saw it, they 
rebuked them. 16 But 
Jesus called them unto 
him, and said, " Suffer 
the little children to come 
unto me, and forbid them 
not : for of such is the 
kingdom of God. n Ve- 
rily I say unto you, 
Whosoever shall not re- 
ceive the kingdom of 
God as a little child, he 
shall not enter therein." 



18 And a certain ru- 
ler asked him, saying, 
" Good Teacher, what 
shall I do to inherit 
everlasting life?" l9 But 
Jesus said unto him, 
" Why callest thou me 
good? there is none good, 
but one, that is, God. 
20 Thou knowest the 
commandments, Do not 
commit adultery; Do not 
kill ; Do not steal ; Do 
not bear false witness ; 
Honour thy father and 
[thy] mother." 21 And 
he said, " All these things 
have I observed from my 
youth." 22 And when 
Jesus heard these things, 
he said unto him, "One 



PARI I II.} 



TO HIS ARRIVAL AT BETHANY 



173 



MATT. XIX. 
neighbour as thyself." 
20 The young man saith 
unto him, " All these 
things haye I observed 
from my youth : what 
lack I yet?" 21 Jesus 
said unto him, " If thou 
desirest to he perfect, go 
thy way, sell what is 
thine, and give to the 
poor, and thou shalt have 
treasure in heaven : and 
come, follow me.'' 22 But 
when the young man 
heard that saying, he 
went away sorrowful : 
for he had grea't pos- 
sessions. 

23 But Jesus said unto 
his disciples, " Verily I 
say unto you, A rich man 
will hardly enter into 
the kingdom of heaven. 



24 And again I say unto 
you, It is easier for a 
camel to enter through 
a needle's eye, than 
for a rich man to enter 
into the kingdom of 
God." 25 And when the 
disciples heard it, they 
were greatly astonished 
saying, " Who then can 



MARK X. 

" Teacher, all these 
things have I observed 
from my youth." 2l And 
Jesus looking upon him 
loved him, and said unto 
him, " One thing thou 
lackest : go thy way, sell 
whatsoever thou hast, 
and give to the poor, 
and thou shalt have 
treasure in heaven : and 
come, [take up the cross,] 
and follow me." 22 But 
he was sad at that say- 
ing, and went away sor- 
rowful : for he had great 
possessions. 

23 And Jesus looked 
round about, and saith 
unto his disciples, " How 
hardly will they that 
have riches enter into 
the kingdom of God ! " 
24 And the disciples were 
amazed at his words. 
But Jesus answereth a- 
gain, and saith unto 
them, " Children,* how 
hard is it for them that 
trust in riches to enter 
into the kingdom of 
God ! 25 It is easier for 
a camel to go through 
the eye of the needle, than 
for a rich man to enter 
into the kingdom of 
God." 26 And they were 
exceedingly astonished, 
saying among themselves, 
"Who then can be saved? 



LUKE XVIII. 
thing thou still wantest : 
sell all that thou hast, 
and distribute unto the 
poor, and thou shalt have 
treasure in heaven : and 
come, follow me." 23 But 
when he heard this, he 
became very sorrowful : 
for he was very rich. 



24 And when Jesus 
saw that he was become 
very sorrowful, he said, 
" How hardly will they 
that have riches enter in- 
to the kingdom of God ! 



25 For it is easier for a 
camel to enter through 
a needle's eye, than for 
a rich man to enter into 
the kingdom of God." 



28 And they that heard 
if, said, "Who then can 



JOHN 



* The original here is tekvo. : the word rendered little children in this Section is Trawia. It is 
obvious from St. Luke, who uses tcc /3pe0?], that the children were very young : but 7T<xidiov, though 
in form the diminutive of 7TCiig, is of more general application than little child. St. John employs it, 
ch. xxi. 5, where our Lord is addressing Peter and his companions. — In the common translation, TraidlOV 
is rendered child in Mark ix. 36, 37, while in the corresponding passage in Matt, xviii. 2 — 5. (see p. 159,) 
it is rendered little child ; and in Mark x. 13 and 14, the plural is rendered both young children and 
little children 



174 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VJ1. 



MATT. XIX. 
be saved ? " 26 But Je- 
sus looking upon them 
said unto them, " With 
men this is impossible ; 
but with God all things 
are possible." 

27 Then answered Peter 
and said unto him, " Lo, 
we have left all things, 
and followed thee; what 
then shall we have ? " 
28 And Jesus said unto 
them, " Verily I say un- 
to you, Ye that have 
followed me, shall, in 
the regeneration, when 
the Son of man shall sit 
on the throne of his 
glory, yourselves also sit 
upon twelve thrones, 
judging the twelve tribes 
of Israel. 29 And every 
one who hath left houses, 
or brethren, or sisters, or 
father, or mother, or wife, 
or children, or lands, for 
my name's sake, shall 
receive a hundredfold, 
and shall inherit ever- 
lasting life. 



30 " But many shall be 
.first, who are last ; and 
}ast, who are first. 



MARK X. 

27 But Jesus looking upon 
them saith, " With men 
it is impossible, but not 
with God : for with God 
all things are possible." 

28 Peter began to say 
unto him, " Lo, we have 
left all things, and fol- 
lowed thee." 



29 Jesus answered and 
said, " Verily I say unto 
you, There is no one who 
hath left house, or bre- 
thren, or sisters, or father, 
or mother, or wife, or 
children, or lands, for 
my sake, and for the 
sake of the gospel, ^but 
shall receive a hundred- 
fold now in this time, 
houses, and brethren, 
and sisters, and mothers, 
and children, and lands, 
with persecutions ; and 
in the world * to come, 
everlasting life. 

31 " But many shall be 
first, who are last ; and 
last, who are first. 



LUKE XVIII. 

be saved?" 27 But he 
said, " The things which 
are impossible with men 
are possible with God."' 



28 Peter said, " Lo, 
we have left all things, 
and followed thee." 



29 And he said unto 
them, "Verily I say un- 
to you, There is no one 
who hath left house, or 
parents, or brethren, or 
wife, or children, for the 
sake of the kingdom of 
God, 30 who shall not 
receive manifold in 
this time, and in the 
world* to come, ever- 
lasting life." 



* Ev T(0 aio)Vi : see Note, p. 129.— At the close of these verses and of the 29th in Matthew, the 
original is the same, %,ii>r\v amviov : but it is rendered in Matthew, everlasting life, in Mark eternal 
life, and in Luke life everlasting. Such variations in the common translation are continually occurring. 



PART VII.] 



TO HIS ARRIVAL AT BETHANY. 



175 



SECT. V. 

The Parable of the Labourers in the Vineyard. 



MATT. XX. 
" For the kingdom of heaven is like unto a house- 
holder,* who went forth with the early morning to 
hire labourers into his vineyard. 2 And when he 
had agreed with the labourers for a denarius a day, 
he sent them into his vineyard. 3 And he went 
forth about the third hour, and saw others standing 
idle in the market-place ; 4 and he said unto them, ' Go 
ye also into the vineyard, and whatsoever is right I 
will give you.' And they went. 5 Again he went 
forth about the sixth and the ninth hour, and did 
likewise. 6 And about the eleventh [hour] he went 
forth, and found others standing, and saith unto 
them, * Why have ye stood here all the day idle 1 ' 
7 They say unto him, ' Because no man hath hired 
us.' He saith unto them, ' Go ye also into the 
vineyard ; [and whatsoever is right, ye shall re- 
ceive.]' 8 Now when evening came, the master 
of the vineyard saith unto his steward, ' Call the 
labourers, and give them their hire, beginning from 
the last, even unto the first.' 9 And when they 
came that were hired about the eleventh hour, they 
received each a denarius. I0 But when the first 
came, they supposed that they should receive more ; 
and they likewise received each a denarius. u But 
when they had received it, they murmured against 
the householder, 12 saying, ' These last have wrought 
but one hour, and thou hast made them equal unto 
us, who have borne the burden of the day, and the 
heat.' 13 But he answered one of them, and said, 
' Friend, I do thee no wrong : didst thou not agree 
with me for a denarius? I4 Take thine own, and 
go thy way : but I choose to give unto this last, even 
as unto thee. 15 Is it not lawful for me to do what 
I will with mine own ? Is thine eye evil, because I 
am good ? * 16 So the last shall be first, and the first 
last : f for many are called, but few chosen." 



MARK 



LUKE 



JOHN 



* Here, and in various other places, the use of av$po)7TOQ is idiomatic, and cannot be adequately 
represented in English. 

t The order is here necessary, because the nominative with the article must be the subject of the verb >' 
in ch. xix. 30, and in Mark x. 31, the same order is preferable. Griesbach omits ol in Mark x. 31. 



176 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART Vll. 



SECT. VT. 

A Series of Discourses, Sfc. recorded in connexion by St. Luke* 



MATT. 



Matt. 10: 
26-31 . 

(p. 85.) 



Matt. 10 
32, 33. 

(p. 80.) 



MARK 



LUKE XII. 
1 . Admonitions and Encouragements to the Disciples. 

At a timef when there were gathered together 
an innumerable multitude of people, 4 ; so that they 
trode one upon another, he began to say unto his 
disciples, " First of all take heed to yourselves of the 
leaven of the Pharisees, which is hypocrisy. 2 Now 
there is nothing covered, which will not be revealed : 
and hidden which will not be known. 3 Wherefore 
whatsoever ye speak in darkness will be heard in 
the light ; and that which ye speak to the ear in the 
chambers will be proclaimed upon the housetops. 
4 But I say unto you my friends, Be not made afraid 
by them that kill the body, and afterwards have no 
more that they can do : 5 but I will warn you whom 
ye shall fear : fear him, who after he hath killed hath 
power § to cast into hell; yea, I say unto you, Fear 
him. 6 Are not five sparrows sold for two farthings ? 
and not one of them is forgotten before God. 7 But 
even the hairs of your head are all numbered. Fear 
not therefore : ye are of more value than many 
sparrows. 

8 " Now I say unto you, Whosoever shall confess 
me before men, the Son of man also will confess him 
before the angels of God : 9 but he that denieth me 
before men will be denied before the angels of God. 
10 And whosoever shall speak a word against the 
Son of man, it will be forgiven him : but unto him 
that blasphemeth against the Holy Spirit, it will not 
be forgiven him. 



JOHN 



* The Discourses and other Sayings of Christ recorded in the xiith and xiiith chapters of Luke appear 
to have formed one record ; and this may have been derived from one of the Seventy. Several portions 
of it can only be referred to the Last Journey : others, however, so closely correspond with Discourses 
delivered at other periods, that we might suppose the record to have been formed from passages of those 
and other Discourses ; see, e. g. those which have already been arranged (in pp. 56, 60, 84, 85, 86,) with 
the Sermon on the Mount, and the Instructions to the Apostles. On the other hand, it is obvious that St. 
Luke could not himself regard such portions as belonging to those Discourses of which he has given records; 
and there is nothing directly opposing the supposition that they were all delivered at the same period, 
viz. when our Lord was on his way to Jerusalem in order to attend the last Passover. Why the xivth, 
xvth, and xvith chapters are not placed in succession after the xiiith, see Note * p. 98. 

■\ Ev olg, with which this chapter commences, may refer to the preceding chapter : but it is rendered 
and wJien, or, now by the ancient versions, and is supplied by St in some MSS. The style of the vene, 
and indeed of various parts of the Section, has considerable peculiarity. 



% Or, a multitude consisting of myriads. 



$ See p. 86. 



TO HIS ARRIVAL AT BETHANY. 



177 



MATT. 

Matt. 10 ! 
17-20. 

(p. 84.) 



MARK 



Matt. 6 : 
25-33. 

(p. 60.) 



LUKE XII. 
11 " But when they bring you unto the synagogues, 
and magistrates, and authorities, take ye no anxious 
thought how or what thing ye shall speak in defence, 
or what ye shall say ; J2 for the Holy Spirit shall 
teach you in the same hour what ye ought to say." 

2. Warnings against Covetousness ,■ Parable of the 
Rich Man. 

13 And one of the multitude said unto him, 
" Teacher, tell my brother to divide the inheritance 
with me." 14 But he said unto him, " Man, 
who made me a judge or a divider over you!" 
15 And he said unto them, " Take heed, and be- 
ware of covetousness : for the life of any one con- 
sisteth not in the abundance of the things which 
he possesseth." * 16 And he spake a parable unto 
them, saying, " The ground of a certain rich man 
brought forth plentifully : 17 and he thought within 
himself, saying, ' What shall I do, because 1 have 
not where lean gather together my fruits V 18 And he 
said, ' This will 1 do : I will pull down my barns, and 
build greater j and there will I gather together all iry 
crops and my goods. 19 And I will say to my soul, Soul ! 
thou hast many good things laid up for many years ; 
take thine ease, eat, drink, be merry.' 20 But God 
said unto him, 'Foolish man! this night thy soul 
shall be required of thee : f then whose will those 
things be, which thou hast provided ? ' 21 So is he 
that layeth up treasure for himself, and is not rich 
toward God." 

3. Admonitions respecting Anxiety. 

22 And he said unto his disciples, " Therefore 1 
say unto yon, Take no anxious thought for [your] 
life, what ye shall eat ; nor for the body, what ye 
shall put on. 23 The life is more than food, and the 
body than raiment. 24 Consider the ravens, that 
they neither sow nor reap ; which have neither 
storehouse nor barn ; and yet God feedeth them : 
how much more are ye better than the birds ? 25 And 
which of you by taking anxious thought can add 



JOHN 



* Or, for when any one hath abundance, his life (or happiness) doth not depend on his possessions.— 
See Kuinoel. 

t Lit. they will demand thy life from thee : that is, (ivithout the idiom,) thy life will be demanded 
from thee. 



178 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII. 



MATT. 



Matt. 24 
43, 44. 



MARK 



LUKE XII. 
one cubit to his stature ? * 26 If then ye are not 
able to do that thing which is least, why take ye 
anxious thought for the rest? 27 Consider the lilies 
how they grow : they toil not, nor do they spin ; and 
yet I say unto you, Not even Solomon in all his 
glory was arrayed like one of these.f 28 Now if God 
so clothe the grass, which is to-day in the field, and 
to-morrow is cast into the oven ; how much more 
will he clothe you, O ye of little faith ! 29 And seek 
not ye what ye shall eat, or what ye shall drink, 
neither be ye of doubtful mind. 30 For after all 
these things do the nations of the world seek : and 
your Father knoweth that ye have need of these 
things. 31 But seek ye the kingdom of God ; and 
[all] these things will be added unto you. 

32 " Fear not, little flock ; for it is your Father's 
good pleasure to give you the kingdom. 33 Sell 
your possessions, and give alms ; provide yourselves 
bags which wax not old, a treasure in the heavens 
that faileth not, where no thief approacheth, nor 
moth corrupteth. 34 For where your treasure is, 
there will your heart be also. 

4. Preparation for the Coming of the Lord. 

35 " Let your loins be girded about, and your lights 
burning ; 36 and be yourselves like unto men that 
wait for their lord, when he shall return from the 
marriage-feast ; that when he cometh and knocketh, 
they may straightway open unto him. 37 Blessed are 
those servants, whom their lord when he cometh shall 
find watching : verily T say unto you, that he will 
gird himself, and place them at table, and come and 
serve them. 38 And if he shall come in the second 
watch, or come in the third watch, and find them 
thus, blessed are those servants. 

39 « Now ye know this, that if the master of the 
house had known at what hour the thief would come, 
he would have watched, and not have suffered his 
house to be broken through.:}; 40 Be ye therefore 
ready also : for at an hour when ye think not the 
Son of man cometh." 

41 Then Peter said unto him, " Lord, dost thou 



* Or, life, tjXiKia. 



t See Note, p. 61. 



J The walls of the houses in the east were made of clay or unburnt bricks : and there was no entrance 
from without but by the door : hence broken through gives the correct idea, viz. of working a passage 
through the wall. 



PART VII.] 



TO HIS ARRIVAL AT BETHANY. 



179 



MATT. 



MARK 



LUKE XII. 
speak this parable unto us, or even to all ? " 42 But 
the Lord said, " Who then is the faithful and wise 
steward, whom his lord * will make ruler over his 
houshold, to give them their portion of food in due 
season % 43 Blessed is that servant, whom his lord 
when he cometh shall find so doing. 44 Truly I say 
unto you, that he will make him ruler over all his 
possessions. 45 But if that servant say in his heart, 
' My lord delayeth his coming ; ' and shall begin to 
beat the men-servants and the maid-servants, and to 
eat and drink, and to be drunken ; 46 the lord of 
that servant will come in a day in which he looketh 
not for him, and at an hour of which he is not aware, 
and will cut him in sunder,f and will appoint him 
his portion with the unfaithful. 

47 " Now that servant, who knew his lord's will, 
and prepared not himself, nor did according to his 
will, shall be beaten with many stripes. 48 But he 
that knew it not, and did things worthy of stripes, shall 
be beaten with few stripes. And unto every one to 
whom much is given, of him shall much be required : 
and to whom men have committed much, of him 
they will require the more. 

5, Consequences of Chrisfs Mission ,• Individual 
Judgment urged. 

49 " I came to send fire on the land ; and what do 
I desire, if it be already kindled ? 50 And I have a 
baptism to be baptized with ; and how am I strait- 
ened till it be accomplished ! 51 Suppose ye that I 
came to give peace on the land ? I say unto you, Nay, 
but rather division. 52 For from henceforth there 
will be five in one house divided, three against two, 
and two against three : 53 the father will be divided 
against the son, and the son against the father ; 
the mother against the daughter, and the daughter 
against the mother; the mother-in-law against her 
daughter-in-law, and the daughter-in-law against 
her mother-in-law." 

54 And he said also to the multitudes, " When ye see 



JOHN 



* Or, Master. — In like manner through ver. 43—47, and in ver. 36, 37. The original of servant 
throughout this portion, is dovXog ; but slave conveys tbe idea less accurately, in the Gospels at least, 
than servant. In ver. 45, the original of 'men-servants' is tovq iraioag» 

t Or, scourge him severely.— The following clause shows that ^t%oro/ujcr£i cannot imply the death of 
the servant : and it appears merely to denote a very severe scourging, like the threatening expression 
heretofore heard in our day, ' I will cut him in pieces.' 



180 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII. 



MATT. 



Matt. 5 ; 
25, 26. 
(p. 56.) 



MA.RK 



LUKE XII. 
the cloud rise out of the west, ye straightway say, 
1 There cometh a shower ; ' and so it is. 55 And when 
ye see the south wind blow, ye say, ' There will be heat; ' 
and it cometh to pass. 56 Ye hypocrites, ye know 
how to discern the face of the earth and of the sky ; 
but how is it that ye do not discern this time ? 
57 Yea, and why even of yourselves judge ye not 
what is right ? 58 For when thou goest with thine 
adversary to the magistrate, while on the way, give 
diligence to obtain reconciliation from him ; lest he 
drag thee to the judge, and the judge deliver thee to 
the officer, and the officer cast thee into prison. 59 I 
say unto thee, Thou wilt by no means depart thence, 
till thou payest even the last mite." 

6. Calamities not always Judgments. 

Ch. xiii. Now there were present at that time 
some that told him concerning the Galileans, whose 
blood Pilate had mingled with their sacrifices. 2 And 
Jesus answering said unto them, " Suppose ye that 
these Galileans were sinners above all the Galileans, 
because they suffered such things? 3 I tell you, 
Nay : but, unless ye repent, ye will all likewise 
perish. 4 Or those eighteen, upon whom the tower 
in Siloam fell, and killed them, suppose ye that they 
were sinners* above all men that dwelt in Jerusalem 1 
5 I tell you, Nay : but, unless ye repent, ye will all 
likewise perish." 

7. Parable of the Barren Fig-Tree. 

6 He spake also this parable ; " A certain man 
had a fig-tree planted in his vineyard ; and he came 
seeking fruit thereon, and found none. 7 And he 
said unto the vinedresser, ' Behold, three years I 
come seeking fruit on this fig-tree, and find none : 
cut it down ; why cumbereth it the ground ] ' 8 But 
he answering saith unto him, ' Lord, let it alone this 
year also, till I shall dig about it, and dung it : 
9 and if it bear fruit, well : but if not, then after that 
thou shalt cut it down." 

8. Observations after healing the Infirm Woman on 
the Sabbath. 
10 Now he was teaching in one of the synagogues on 
the sabbath. n And, behold, there was a woman who 



Q<pu\tTca } debtors. 



I PART rii.] 



TO HIS ARRIVAL AT BETHANY. 



181 



MATT. 



Matt. 13 ; 
31, 32. 



Matt.U; 33. 



MARK 



MarA 4 ; 
30-32. 



LUKE XIII. 

had a spirit of infirmity for eighteen years, and was 
bowed together, and could in no wise raise herself up. 
12 And when Jesus saw her, he called her to him, and 
said unto her, " Woman, thou art loosed from thine 
infirmity." 13 And he laid his hands on her : and 
immediately she was made straight j and she glo- 
rified God. H But the ruler of the synagogue, being 
moved with indignation because Jesus had wrought 
the cure on the sabbath-day, answered, and said 
unto the people, " There are six days in which men 
ought to work : in them therefore come and be 
cured, and not on the sabbath-day." 15 The Lord 
therefore answered him, and said, " Thou hypocrite, 
doth not each of you on the sabbath loose his ox or 
his ass from the manger, and lead him away to 
water him? 16 And ought not this woman, being a 
daughter of Abraham, whom Satan hath bound, lo, 
these eighteen years, be loosed from this bond on 
the sabbath-day ?" 17 And as he said these things, 
all his adversaries were ashamed : and all the 
multitude rejoiced for all the glorious things done 
by him. 

9. Parables of the Grain of Mustard and Leaven. 

18 And he said, " Unto what is the kingdom of 
God like ? and unto what shall I liken it ? 19 It is 
like a grain of mustard seed, which a man took, and 
cast into his garden ; and it grew, and became a 
great tree ; and the birds of heaven lodged in the 
branches of it" 20 [And] again he said, "To 
what shall I liken the kingdom of God? 21 It is 
like leaven, which a woman took and hid in three 
measures of meal, till the whole was leavened." 

10. Answer to the Inquiry, "Are there few that shall 
he saved " ? 
22 And he was going through the cities and villages, 
teaching, and journeying toward Jerusalem ; 23 and 
one said unto him, " Lord, are there but few that are 
saved ? " And he said unto them, 24 " Strive ye to 
enter in through the strait gate : for many, I say unto 
you, will seek to enter in, and will not be able, 
25 when once the master of the house hath risen 
up, and shut the door, and ye begin to stand 
without, and to knock at the door, saying, ' Lord, 
Lord, open unto us.» And he shall answer and say 
unto you, ' I know you not whence ye are.' 26 Then 



JOHN 



182 



TO OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII 



MATT. 



MARK 



LUKE XIII. 
ye will begin to say, * We have eaten and drunk in 
thy presence, and thou hast taught in our streets.' 
27 And he will say, ' I tell you, I know you not 
whence ye are ; depart from me, all ye workers of 
iniquity.' 28 There will be weeping and gnashing 
of teeth, when ye shall see Abraham, and Isaac, and 
Jacob, and all the prophets, in the kingdom of God, 
but you yourselves cast out. ^ And they will come 
from the east, and from the west, and [from] the 
north, and from the south, and will be placed at 
table in the kingdom of God. 30 And, behold, there 
are last who will be first, and there are first who will 
be last." 

11. Observations of our Lord on hearing that Herod 
purposed to kill him. 
31 In that same day there came certain Pharisees, 
saying unto him, " Go forth, and depart hence : for 
Herod purposeth to kill thee." 32 And he said unto 
them, " Go ye, and tell that fox. ' Behold, I cast out 
demons, and I do cures, to-day and to-morrow, and 
the third day I shall be perfected.' 33 Nevertheless I 
must go on to-day, and to-morrow, and the day 
following : for it cannot be that a prophet should 
perish out of Jerusalem. 34 O Jerusalem, Jerusalem, 
which killest the prophets, and stonest them that 
have been sent unto thee ; how often would I have 
gathered thy children together unto me, as a hen 
gathereth her brood under her wings ! and ye would 
not. 35 Behold, your house is left by you : and I 
say unto you, Ye will not see me, until the time 
shall come when ye will say, ' Blessed is he that 
cometh in the name of the Lord.' " 



JOHN 



Notwithstanding Luke ix. 51, (p. 167,) Macknight places the two chapters of the foregoing Section, 
(together with the one that precedes and the three which follow them,) in the interval between the Feast 
of Dedication and the raising of Lazarus. This is inconsistent with the 10th and 11th portions, which 
clearly refer to the Last Journey. The 6th and 7th also better suit this arrangement. Nevertheless it is 
far from clear that all the discourses and occurrences recorded even in the xiiith chapter, belong to that 
period. The 9th portion consists of two parables which are recorded together (see p. 127) in Matt. xiii. ; 
and it has no apparent connexion with the portions preceding and following. So again, in the 8th portion, 
ver. 14 seems to imply that our Lord was stationary in the place where the miracle was wrought. With 
respect to the xiith chapter, there is nothing to decide to what period the different portions of it should 
be referred. If the 1st belong to the Instructions to the Apostles, the 2d must be placed on the same day. 
The 3d may have been a record of part of the Sermon on the Mount. The 4th much better suit3 the present 
than any preceding period : but it may have been derived from the Discourse on the Mount of Olives. 
The 5th portion seems miscellaneous ; but ver. 50 best suits the present journey. 



PART VIL) 



TO HIS ARRIVAL AT BETHANY. 



183 



SECT. VII. 

On entering Judcea, our Lord again predicts his approaching Death and 
Resurrection : James and John apply to him for the Chief Posts in his 
Kingdom. 



MATT. XX. 
17 And as Jesus was 
going up to Jerusalem, 
he took aside the twelve 
disciples apart on the 
way, and said unto them, 



18 " Behold, we are going 
up to Jerusalem ; and 
the Son of man will be 
delivered up unto the 
Chief Priests and Scribes ; 
and they will condemn 
him to death, 19 and de- 
liver him to the Gentiles 
to mock, and to scourge, 
and to crucify : and the 
third day he will rise 
again." 



20 Then came to him 
the mother of the sons of 
Zebedee with her sons, 
worshiping him, * and 
asking something from 
him. 21 And he said unto 
her, "What dost thou de- 
sire?" She saith unto him, 
" Command that these 
my two sons should sit, 



MARK X* 
32 Now they were on 
the way going up to Je- 
rusalem, and Jesus went 
before them : and they 
were amazed ; and as 
they followed, they were 
afraid. And he again 
took aside the twelve 
and began to tell them 
what things were about 
to happen unto him : 

33 " Behold, we are going 
up to Jerusalem ; and 
the Son of man will be 
delivered to the Chief 
Priests, and the Scribes ; 
and they will condemn 
him to death, and de- 
liver him to the Gentiles : 

34 and they will mock 
him, and scourge him, 
and spit upon him, and 
kill him : and the third 
day he will rise again." 



LUKE XVIII. 

31 Now he took aside 
the twelve, and said 
unto them, 



35 And James and 
John, the sons of Zebedee, 
come unto him, saying, 
" Teacher, we desire that 
thou shouldest do for us 
whatsoever we shall ask." 
36 And he said unto 
them, " What do ye de- 
sire that I should do 
for you 1 " 37 They said 



Or, doing him reverence. 

N 



" Behold, we are going 
up to Jerusalem ; and 
all things that are writ- 
ten by the prophets will 
be accomplished in the 
Son of man. 32 For he 
will be delivered unto 
the Gentiles, and will 
be mocked, and spitefully 
entreated, and spit on : 

33 and they will scourge 
him, and put him to 
death : and the third 
day he will rise again. 

34 And they understood 
none of these things : and 
this saying was hidden 
from them, and they knew 
not the things which 
were spoken by him. 



JOHN 



184 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII. 



MATT. XX. 
the one on thy right Aawd, 
and the other on the left, 
in thy kingdom." 22 But 
Jesus answered and said, 
"Ye know not what ye 
ask. Are ye able to drink 
the cup which I am about 
to drink? " They say unto 
him,"We are able." 23 And 
he saith unto them, " Ye 
will indeed drink of my 
cup : but to sit on my 
right hand, and on [my] 
left, is not mine to give, 
except to those for whom 
it hath been prepared by 
my Father." 



24 And when 
the ten heard it, they 
were moved with indig- 
nation respecting the 
two brethren. M But 
Jesus called them unto 
him, and said, " Ye know 
that the rulers of the 
Gentiles exercise do- 
minion over them j and 
the great exercise autho- 
rity over them : 26 it shall 
not be so among you ; 
but whosoever desireth to 
be great among you, let 
him be your minister; 

27 and whosoever desireth 
to be chief among you, 
let him be your servant : 

28 even as the Son of 
man came not to be 
ministered unto, but to 
minister, and to give 
his life a ransom for 
many." 



MARK X. 
unto him, " Grant unto 
us that we may sit, one 
on thy right hand, and the 
other on thy left, in thy 
glory." 38 But Jesus 
said unto them, " Ye 
know not what ye ask. 
Are ye able to drink the 
cup which I drink ? and 
be baptized with the 
baptism that I am bap- 
tized with?" 39 And 
they say unto him, " We 
are able." And Jesus 
said unto them, " Ye 
will indeed drink the 
cup that I drink ; and 
will be baptized with 
the baptism that I am 
baptized with : 40 but to 
sit on my right hand, and 
on [my] left, is not mine 
to give, except to those for 
whom it hath been pre- 
pared." 41 And when the 
ten heard it, they began 
to be moved with indig- 
nation respecting James 
and John. 42 But Jesus 
called them to him, and 
saith unto them, " Ye 
know that they who 
appear to rule over the 
Gentiles exercise do- 
minion over them ; and 
their great ones exercise 
authority over them. 
43 But it shall not be so 
among you : but whoso- 
ever desireth to be great 
among you, shall be 
your minister : 44 and 
whosoever desireth to be 
chief of you, shall be ser- 
vant of all. 45 For even 
the Son of man came not 
to be ministered unto, but 
to minister, and to give his 
life a ransom for many." 



LUKE 



PART VIL] 



TO HIS ARRIVAL AT BETHANY, 



185 



SECT. Till. 

Christ at the House of Zacchceus : the Parable of the Ten Pounds. 



MATT. 



MARK 



7 And all beholding murmured, saying, 
gone in to be guest with a sinner." f 



LUKE XIX. 
And Jesus entered and was passing through* 
Jericho. 2 And, behold, a man named Zacchasus : 
and he was a Chief Publican ; and he was rich. 
3 And he was seeking to see Jesus, who he was : and he 
could not from among the multitude, because he was 
little in stature. 4 And he ran before, and climbed 
up into a sycamore- tree that he might see him : for 
he was about to pass that way. 5 And wben Jesus 
came to the place, he looked up, and saw him, and 
said unto him, " Zacchaeus, make haste and come 
down -, for to-day I must abide in thy house." 6 And 
he made haste, and came down, and received him 
rejoicing. 
"He hath 

fi And Zacchceus stood, and said unto the Lord ; 
" Behold, Lord, the half of my goods I give to the 
poor j and if I have taken any thing from any man 
by false accusation, % I restore him fourfold." 9 And 
Jesus said respecting him, " This day hath salvation 
come to this house, inasmuch as he also is a son of 
Abraham : 10 for the Son of man hath come to seek 
and to save that which was lost." 

11 And as they heard these things, he added and 
spake a parable, because he was nigh to Jerusalem, 
and they thought that the kingdom of God was 
immediately about to appear. 12 He said there- 
fore, " A certain man of noble birth went to a far 
country, to receive for himself a kingdom, and to 
return. 13 And he called his ten servants, § and 
delivered them ten pounds, j| and said unto them, 



JOHN 



* This, which is the force of the original, dit]px^TO, seems to imply that it was in Jericho that Zacchreus, 
in the first instance at least, was endeavouring to see Jesus ; and it is most probable, considering his 
employment, that he resided in the city. 

+ See Note * p. 175.— KaraXvaai ' to be guest' might well he rendered ' to lodge,' as in Luke ix. 12. 

I Et tivoq ti e<JVKO(pavTr](Ta : comp. Luke iii. 14. 

§ The original is dovXog throughout the parable. 

|| Or, Minae : and so throughout. — The Mina, [iva, was equivalent to 100 drachmas ; that is, (without 
taking into account the different value of money,) between three and four pounds sterling. It is obvious, 
however, that the word here stands indefinitely for a large sum of money ; and it is therefore needless to 
change the present translation. 



186 



OUR LORD'S FINAL JOURNEY FROM GALILEE, 



[PART VII. 



MATT. 



MARK 



LUKE XIX. 
* Trade with these till I come.' 14 But his citizens 
hated him, and sent an embassy after him, saying, 
' We are not willing for this man to reign over us.' 
15 And it came to pass, when he had returned, hav- 
ing received the kingdom, that he commanded those 
servants to be called unto him, to whom he had 
given the money ; that he might know how much 
every man had gained by trading. 16 And the first 
came, saying, 'Lord,* thy pound hath gained ten 
pounds." 17 And he said unto him, * Well, thou 
good servant : because thou hast been faithful in a 
very little, have thou authority over ten cities. 5 ' 
18 And the second came, saying, ' Lord, thy pound 
hath made five pounds.' I9 And he said to him also, 
' And be thou over five cities.' 20 And another 
came, saying, ' Lord, behold, here is thy pound, 
which I have kept laid up in a napkin : 21 for I 
feared thee, because thou art an austere man : thou 
takest up what thou layedst not down, and 
reapest what thou didst not sow.' 22 And he 
saith unto him, 'Out of thine own mouth will I 
judge thee, thou wicked servant. Thou knewest 
that I was an austere man, taking up what I laid 
not down, and reaping what I did not sow 1 23 and 
wherefore didst thou not give my money at the 
banklf and at my coming I might have required 
the same with interest.' 24 And he said unto them 
that stood by, ' Take from him the pound, and give 
it to him that hath the ten pounds.' M (And they said 
unto him, < Lord, he hath ten pounds.') 26 ' For 1 say 
unto you, Unto every one that hath shall be given ; 
but from him that hath not, even that which he hath 
shall be taken away from him. 27 But those mine 
enemies, who were not willing that I should reign over 
them, bring hither, and slay before me.'" 

28 And when he had thus spoken, he went before, 
going up to Jerusalem. j 



* Or, Sir. So Newcome renders throughout the parable.. The original is KvpiOQ, as in ver. 8. 

t Or, at the table of the exchangers.— The original import of bank, in this connexion, exaclly 
corresponds with that of rpa7re'£a. 

J Th« brevity of St. Luke's narration will be obvious, on comparing ver. 7 — 10 with ver. 11, and this 
with ver. 28 : it might even be supposed, but for ver. 5, that our Lord did not remain at all in the house 
of Zacchaius. Considering this brevity, there appears no reason why we should not'suppose that he 
passed the night there, if this be found best to suit the train of the history. 



PART VII.} 



TO HIS ARRIVAL AT BETHANY. 



187 



SECT. IX. 

Jesus gives Sight to Two Blind Men near Jericho.* 



MATT. xx. 
29 And as they were 
going out from Jericho, 
a great multitude fol- 
lowed him. M And, be- 
hold, two blind men who 
were sitting by the way- 
side, when they heard 
that Jesus was passing 
by, cried out, saying, 
" Pity us, Lord ! thou 
Son of David!" 31 But 
the multitude rebuked 
them, that they might 
be silent : but they cried 
the more, saying, " Pity 
us, Lord ! thou Son of 
David ! » 



32 And Jesus 
stood still, and called 
them, and said, " What 



MARK X. 
46 And they come to 
Jericho : and as he was 
going out from Jericho, 
and his disciples, and a 
great multitude, the son 
of Timaeus, Bartimseus, 
the blind man,f was 
sitting by the way- side, 
begging. 47 And when 
he heard that it was 
Jesus of Nazareth, J he 
began to cry out and say, 
" Son of David ! Jesus ! 
pity me ! " 48 And many 
rebuked him, that he 
might be silent : but 
he cried much more, 
" Son of David ! pity 
me ! " 49 And Jesus stood 
still, and commanded 
him to be called : and 
they call the blind man, 
saying unto him, " Be of 
good courage ! rise ! he 
calleth thee." s0 And 
casting away his mantle, 
he arose and came to 
Jesus. 51 And Jesus an- 
swered and said unto 
him, " What dost thou 



LUKE XVIII. 
35 It came to pass, as 
he drew nigh unto Je- 
richo, § a certain blind 
man was sitting by the 
way- side, begging: 36 and 
hearing a multitude going 
by, he asked what this 
meant. 37 And they told 
him, " Jesus of Naza- 
reth % is passing by." 
38 And he cried aloud, 
saying, " Jesus ! Son of 
David! pity me!" 39 And 
they who went before 
rebuked him, that he 
might be silent : but he 
cried so much the more, 
"Sonof David! pityme! " 
40 And Jesus stood still, 
and commanded him to 
be brought unto him: and 
when he was come near, 
he asked him, 41 saying, 



What dost thou desire 



JOHN 



* On the locality of this miracle, see the Note at the end of the Section. 

t If the original reading was as given by Lachman, then we might render thus—' the son of Timaeus, 
Bartimaeus, a blind man,' &c. 

X Or, the Nazoraean, o Na^wpouoc ', or, the Nazarene, as in Matt. ii. 23. 

§ The original, ev Tip £yyi£az> avrov tig 'l£pi%0>, would allow us to render, ' when he was 
drawing nigh Jerusalem, at Jericho ' ; (comp. ver. 31, and ch. xix. 29, 37 :) but as respects the difference 
between St. Luke's narrative, and that of the former Evangelists, this presents no direct advantage ; for, 
after recording the miracle, St. Luke expressly says, that Jesus * entered and was passing through 
Jericho ' : so that he must have considered the transaction as occurring before ouf Lord entered the city. 
See the Note at the end of the Section. 



188 



OUR LORD'S FINAL JOURNEY PROM GALILEE. 



[PART VII, 



MATT. XX. 
do ye desire that 1 should 
do unto you ? " 33 They 
say unto him, " Lord, 
that our eyes may be 
opened." 34 And Jesus, 
moved with compassion, 
touched their eyes ; and 
straightway their eyes 
received sight, and they 
followed him. 



MARK X. 
desire that I should do 
unto thee 1 " And the 
blind man said unto him, 
" Rabboni ! * that I may 
receive my sight." M And 
Jesus said unto him, 
" Go thy way ; thy faith 
hath restored thee. " f 
And straightway he re- 
ceived his sight, and fol- 
lowed him in the way. 



LUKE XVIII. 
that I should do unto 
thee } " And he said, 
" Lord, that I may re- 
ceive my sight." 42 And 
Jesus said unto him, 
" Receive thy sight : thy 
faith hath restoredthee.'' t 
43 And immediately he 
received his sight, and 
followed him, glorifying 
God : and all the people 
having seen it, gave 
praise unto God. 



JOHN 



* Or, My Teacher Cor Master). The Received Text ha3 'Pa/3/3ovi, which is the Syro-Cbaldaic form 
of the pure Hebrew 'Paj3f3i, My Teacher {or Master). The most approved reading is '~Paf3(3ovvi, which 
represents the Galilean pronunciation of Paf3j3ovi The Rabinical writings say that Rabboni is more 
dignified than Rabbi, and this than Rab, which simply signifies Master or Teacher. See Schleusner. 



t 'H TTlffTlQ GOV ffMTCJKl <T£. 

hath made thee whole.' 



In Luke, the common translation is, * hath saved thee ' ; in Mark, 



NOTE ON SECT. IX. 



There are two considerable diversities in the narratives of this miracle : St. Matthew 
speaks of two blind men, while the other Evangelists mention one only; and both 
Matthew and Mark expressly say that the miracle was wrought when our Lord was 
going out of Jericho, whereas St. Luke places it on his approaching that city. (See the 
Note on ver. 35.) The first diversity presents no difficulty. From the mention of the name 
of Tirna?us, it is reasonable to suppose that he was a person well known at Jericho ; and at 
any rate, the history of BartimaBus is alone recorded, as he would himself tell it, or, (just 
as that of the maniac of Gadara, see Note * p. 71,) owing to his being from some cause 
the most noted. St. Matthew having seen two blind men, speaks of two. — As to the 
second point, there is a real discrepancy : not, however, in the least affecting the cre- 
dibility of the miracle, or the faithfulness of St. Luke ; and easily arising from the 
nature of his sources of information. His narrative of the approach of Jesus to Jeru- 
salem, (eh. xviii.15 — 43, coutinued in ch. xix. 29 — 38,) is obviously derived from the same 
general source as that in Mark x. 13 — 34, continued in x. 46— xi. 10. Into that nar- 
rative, Mark (in common with Matthew) introduces the application of the mother and 
sons of Zebedee, ch. x. 35 — 45 ; and St. Luke, his record respecting Zacehseus, which 
was obviously a separate document, derived, we may reasonably suppose, from Zacchasus 
himself, or some one of his family. Let us suppose that the record which Luke had of the 
approach to Jerusalem, expressed the history in the words which he has himself given 
in vcr. 35 : these (see the Note on the verse) leave the reader at liberty to refer the 
words 'as he drew nigh', to Jerusalem (understood) ; just as in ch. xix. 29, we t]yyi<rev, 



PART VIL\ TO HIS ARRIVAL AT BETHANY. 189 

ug BnS^ayn iccu BnSaviav, irpog to bpog to KaXov/xevov sXaiwv, the original may well 
be rendered, and probably does mean, ' as he drew nigh Jerusalem, at (or near) Beth- 
phage and Bethany, at the mount called the Mount of Olives.' In this case, ug 'Itpi^o; 
would mean 'at (or near) Jericho ;' and nothing could be determined, from the record 
alone, as to the locality of the miracle. The more copious information possessed by 
Mark enabled him to determine this ; and he (as well as Matthew) has fixed it to the 
departure from Jericho — where, it may be observed, it is most probable that the blind men 
begging would take their station, as the concourse was towards Jerusalem for the 
Passover. In the ambiguity of the original record, w r hich would naturally, in the train of 
events, lead any one to think of the approach to Jericho, St. Luke has so taken it. 
Except for the other records, we also should have so taken it, independently of what 
follows: and, indeed,exceptfor St. Luke's inserting the record respecting Zacchasus, (which 
begins with our Lord's entering and passing through Jericho,) after the cure of 
Bartimasus, we might, with the other Gospels before us, have conjectured that St. Luke 
meant nothing more than that the miracle was wrought at Jericho, as our Lord was 
drawing nigh to Jerusalem. 

In this view of the matter, the whole of the discrepancy resolves itself into the 
verbal ambiguity of the original record, the train of events leading to a natural, but, 
as it proves, erroneous interpretation of it. 

Calvin (Harm. p. 265,) says that Osiander imagines there were four blind men ; 
and that one was cured as Christ was entering Jericho, and another, and then two- more, 
as he was going out : but he justly reprobates the supposition. His own supposition is, 
that the application of the blind man (with that of his companion) was made to our 
Lord as he was entering Jericho, but the cure actually wrought by him on his leaving 
the city. Close attention to the records of the first two Evangelists forbids the sup- 
position that they thought so. — Macknight (in addition to two other explanations) 
adduces some reasons for supposing that Jericho consisted of an old and a new town ; 
and that the first two Evangelists speak of our Lord's coming out from one, and St. Luke 
of his entering the other. But the supposition is destitute of the necessary evidence. — 
Mr. Greswell, (Diss, xxii.,) following a " mode of reconciliation " " not more recom- 
mended (he says) by its antiquity than by its simplicity," supposes that there were 
" two miracles, each at different times, and on a different individual ; " St. Luke 
recording one wrought on entering Jericho, St. Mark another on leaving it, and St. 
Matthew both of them together. But could St. Matthew, who was accompanying our 
Lord, have so recorded them, and yet placed both at his entering Jericho \ and is it 
probable that the circumstances of each miracle, if separate, conld have so corresponded 
as we find them in Mark and Luke I 

By those who have been accustomed to consider the effects of the ambiguities of 
language, and to observe the diversities in evidence even when given by faithful and 
well-informed witnesses, and especially the diversities produced by these causes in the 
narratives drawn up from such testimony, the discrepancy which exists in relation to the 
circumstances of the miracle, cannot reasonably be thought to throw any impeachment 
on St Luke's fidelity and diligence of research. In another case, (the cure of the 
Centurion's servant,) his fuller and more precise information enables us to correct one 
particular in St. Matthew's brief record, (see p. 66,) without in any way impeaching 
the faithfulness of the Apostle : here the advantages possessed by an eye-witness, and 
by another who would continually hear the circumstances of the Last Journey retraced 
by eye-witnesses, enable us to correct one particular in St. Luke's narrative, without 
in any way impeaching his fidelity or his diligence of research. This is the simplest 
Avay of viewing the matter ; and " truth is simple." 



RECORDS OF CHRIST'S MINISTRY. 



PART VIII. 



FROM OUR LORD'S ARRIVAL AT BETHANY, TILL THE DAY ON 
WHICH HE ATE THE PASSOVER. 



SECT. I. 

Day of Christ's Arrival at Bethany : the Supper at Simon's House* 



MATT. XXVI. 



6 Now when Jesus was 
at Bethany, in the house 
of Simon the leper, 7 a 



MARK XIV. 



3 And when he was at 
Bethany, in the house 
of Simon the leper, as 



LUKE 



JOHN XI. 

55 Now the passover of 
the Jews was nigh : and 
many went up to Jerusa- 
lem out of the country 
before the passover, to pu- 
rify themselves. 56 They 
sought therefore for Jesus? 
and said among them- 
selves, as they stood in 
the temple, " What think 
ye? that he will not come 
to the feast ? " 57 Now 
both the Chief Priests 
and the Pharisees had 
given a commandment, 
that, if any man should 
know where he was, he 
should declare it, that 
they might take him. 

Ch. xii. Jesus there- 
fore six days before the 
passover came to B ethany, 



* The order of St. John is here followed ; and ovv, therefore, in ch. xii. 2, (except for his frequent 
employment of the word as little more than a connective,) would be decisive in favour of it. Matthew 
and Mark obviously introduce the transaction in connexion with the purposes of the Sanhedrim and the 
treachery of Judas ; and it is not difficult, therefore, to see why they might postpone it : but St. John's 
narrative gives no room for the supposition that he anticipated the time. The calm-judging Newcome, 
however, and other*, follow the order of Matthew and Mark. 



192 



PROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MATT. XXVI. 
woman came unto him 
having an alabaster box 
of balsam, exceedingly 
costly, and poured it on 
his head, as he was at 
table. 8 But when his 
disciples saw it, they 
had indignation, saying, 
"Wherefore is this waste? 
9 For this balsam might 
hare been sold for much, 
and given to the poor." 



10 But Jesus knowing 
this, said unto them, 
" Why trouble ye the 
woman? for she hath 
done a good deed for me. 

11 For ye have the poor 
always with you ; but me 
ye have not always. 12 For 
in that she hath poured 
this balsam upon my 
body, she hath done it 
for my burial. 13 Verily 
I say unto you, Where- 
soever this gospel shall 
be preached in the whole 
world, this also which 
she hath done shall be 
spoken of for a memo- 
rial of her." 



MARK XIV. 
he was at table, a wo- 
man came having an 
alabaster box of balsam 
of spikenard, pure and 
very precious ; and she 
brake the alabaster box, 
and poured it onhishead. 

4 But there were some 
that had indignation 
within themselves, and 
said, " Wherefore was this 
waste of the balsam made ? 

5 for this balsam might 
have been sold for above 
three hundred denarii, 
and given to the poor." 
And they expressed dis- 
pleasure against her. 

6 But Jesus said, " Let 
her alone ; why trouble 
ye her ? she hath done a 
good deed for me. 7 For 
ye have the poor always 
with you; and when- 
soever ye will ye can do 
them good : but me ye 
have not always. 8 She 
hath done what she could : 
she hath anointed my 
body beforehand for bu- 
rial. 9 Verily I say unto 
you, Wheresoever this 
gospel shall be preached 
in the whole world, this 
also which she hath done 
shall be spoken of for a 
memorial of her." 



LUKE 



JOHN XII. 
where Lazarus was that 
had been dead, whom he 
raised from the dead. 
2 They made therefore 
a supper for him there ; 
and Martha served : but 
Lazarus was one of them 
that were at table with 
him. 3 Mary therefore 
took a pound of balsam 
of spikenard, pure and 
very costly, and anointed 
the feet of Jesus, and 
wiped his feet with her 
hair : and the house was 
filled with the odour of 
the balsam. 4 One of his 
disciples, Judas Iscariot, 
son of Simon,* he who 
was about to betray him, 
saith therefore, 5 " Why 
was not this balsam sold 
for three hundred denarii, 
and given to the poor ? " 
6 But he said this, not 
that he cared for the 
poor ; but because he was 
a thief, and had the purse, 
and carried what was put 
therein. 7 Jesus there- 
fore said, " Let her alone : 
for the day of my burial 
she hath kept this. 8 For 
the poor ye have always 
with you ; but me ye 
have not always." 



9 A great multitude of 
the Jews knew therefore 
that he was there : and 
they came not on account 
of Jesus only, but that 
they might also see La- 
zarus, whom he had 
raised from the dead. 



• Or, JudaJ, son of Simon, a man of Karioth, 



PART VJJL] 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



193 



MATT. 


MARK 


LUKE 


JOHN XII. 

10 Now the Chief Priests 
consulted that they might 
put Lazarus also to 
death ; n because on ac- 
count of him many of 
the Jews went away, 
and believed on Jesus. 



SECT. IT. 

The First Day in the Temple : Part I. Christ's Public Entry into 

Jerusalem : Miracles in the Temple, 



MATT. XXI. 
And when they 
drew nigh unto Je- 
rusalem, and came 
to Bethphage, at the 
mount of Olives, then 
Jesus sent two dis- 
ciples, 2 saying unto 
them, " Go ye into the 
village over against 
you, and straightway 
ye will find an ass 
tied, and a colt with 
her : loose them, and 
bring them unto me. 

3 And if any one say 
aught unto you, ye 
shall say, ' The Lord * 
hath need of them'; 
and straightway he 
will sendf them." 

4 (Now [all] was 
done, that it might 
be fulfilled which was 
spoken by the pro- 
phet, saying, 5 ' Tell 
ye the daughter of 
Sion, Behold, thy 
King cometh unto 
thee, meek, and sit- 
ting upon an ass, even 
a colt the foal of an 
ass.') J ° And the 



MARK XI. 
And when they 
draw nigh to Jeru- 
salem, at Bethphage 
and Bethany, at the 
mount of Olives, 
he sendeth two of 
his disciples, 2 and 
saith unto them, " Go 
ye into the village 
over against you : and 
straightway on enter- 
ing into it, ye will 
find a colt tied, where- 
on no man hath sat ; 
loose him, and bring 
him hither. 3 And if 
any one say unto you, 
| < Why do ye this ? ' 
] say ye, ' The Lord * 
' hath need of him ; ' 
and straightway he 
will sendf him hi- 
ther." 4 And they 
went their way, and 
found the colt tied at 
the door without, in 
a place where two 
ways met ; and they 
loose it. 5 And some 
of them that stood 
there said unto them, 
" What do ye, loosing 



LUKE XIX. 
29 And it came to 
pass, as he drew nigh, 
at Bethphage and 
Bethany, at the mount 
called the mount of 
Olives, he sent two of 
his disciples, 30 saying 
" Go ye into the vil- 
lage over against 
you; in which, as ye 
enter, ye will find a 
colt tied, whereon no 
man hath ever sat : 
loose him, and bring 
him hither. 31 And 
if any one ask you, 
' Why do ye loose 
him ? ' ye shall say 
thus unto him, ' Be- 
cause the Lord * hath 
need of him.' 32 And 
they that were sent 
went their way, and 
found even as he 
had said unto them. 

33 And as they were 
loosing the colt, the 
owners thereof said 
unto them, " Why 
loose ye the colt?" 

34 And they said, 
" The Lord* hath 



JOHN XII. 
12 On the next da 
a great multitude who 
had come to the feast, 
when they heard that 
Jesus was coming to 
Jerusalem, 13 took 
branches of palm 
trees, and went forth 
to meet him, and 
cried, " Hosanna : 
Blessed he he that 
cometh in the name 
of the Lord ! the King 
of Israel" ! u Now 
Jesus, having pro- 
cured a young ass, 
sat thereon ; accord- 
ing as it is written, 

15 'Fear not, daughter 
of Sion : behold, thy 
King cometh, sitting 
upon an ass's colt.' 

16 (Now his disciples 
understood not these 
things at first : but 
when Jesus was glo- 
rified, then they re- 
membered that these 
things were written 
of him, and that they 
had done these things 
for him.) 17 Themul- 



* Or, the Master. In ver, 33, oi Kvpioi is rendered owners. 

+ Griesb. readi cnroGTeWei, in the present tense for the future. t icai ttojXov v\ov v7CO%vyiov. 



194 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART Till. 



MATT. XXI. 
disciples went, and 
did as Jesus com- 
manded them, 7 and 
brought the ass, and 
the colt, and put on 
them their garments ; 
and he sat upon them. 

8 And a very great 
multitude spread their 
garments in the way ; 
and others cut down 
branches from the 
trees, and strewed 
them in the way. 

9 And the multitudes 
that went before, and 
those that followed, 
cried, saying, " Ho- 
sanna to the son of 
David ! Blessed be he 
that cometh in the 
name of the Lord ! 
Hosanna in the high- 
est!" 



MARK XI. 

the colt?" 6 And 
they said unto them 
even as Jesus had 
commanded : and they 
let them go. 7 And 
they brought the colt 
to Jesus, and they 
cast their garments 
on him ; and he sat 
upon him. 8 And many 
spread their garments 
in the way : and others 
cut down branches 
off the trees, and 
strewed them in the 
way. 9 And they that 
went before, and they 
that followed, cried, 
saying, " Hosanna ! 
Blessed be he that 
cometh in the name 
of the Lord! "Bless- 
ed be the kingdom 
of our father David, 
that now cometh ! Ho- 
sanna in the highest!" 



LUKE XIX. 
need of him." 35 And 
they brought him to 
Jesus: and they threw 
their garments upon 
the colt, and they set 
Jesus on him. 36 And 
as he went, they 
spread their garments 
in the way. 

37 And as he was 
now drawing nigh, 
at the descent of the 
mount of Olives, the 
whole multitude of 
the disciples began 
to rejoice and praise 
God with a loud voice 
for all the mighty 
works which they 
had seen ; 38 saying, 
" Blessed be the King 
that cometh in the 
name of the Lord ! 
Peace in heaven, and 
glory in the highest!" 

39 And some of the 
Pharisees from among 
the multitude said 
unto him, " Teacher, 
rebuke thy disciples." 

40 And he answered 
and said unto them, 
" I tell you that, if 
these should be silent, 
the stones would im- 
mediately cry out." 

41 And as he drew 
nigh, and beheld the 
city, he wept over it, 
42 saying, " If thou 
hadst known, even 
thou, at least in this 
thy day, the things 
relating unto thy 
peace ! but now they 
are hid from thine 
eyes. 43 For the days 
will come upon thee ; 
when thine enemies 



JOHN XII. 
titude therefore that 
was with him bare 
testimony that he 
called Lazarus out of 
the tomb, and raised 
him from the dead. 

18 For this cause also 
the multitude met 
him, because they 
heard that he had 
done this miracle. 

19 The Pharisees there- 
fore said among them- 
selves, " Perceive ye 
how ye prevail no- 
thing ? behold the 
world hath gone away 
after him." 



PART Fill.] TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



195 



MATT. XXI. 



MARK XI. 



10 And when he 
entered into Jeru- 
salem, all the city 
was moved, saying, 
" Who is this ? " 
11 And the multitude 
said, " This is Jesus, 
the prophet of Naza- 
reth of Galilee." * 

14 And the blind 
and the lame came to 
him in the temple ; 
and he healed them. 
15 But when the Chief 
Priests and theScribes 
saw the wonderful 
things that he did, 
and the children cry- 
ing in the temple, and 
saying, " Hosanna to 
the son of David ! " 
they were moved with 
indignation, 16 and 
said unto him, " Hear- 
est thou what these 
say?" And Jesus saith 
unto them, " Yes ; 
have ye never read, 
' Out of the mouth of 
babes and sucklings 



11 And [Jesus] en- 
tered into Jerusalem, 
and into the temple : 



LUKE XIX. 
will cast a trench 
about thee, and com- 
pass thee round, and 
keep thee in on every 
side, 44 and lay thee 
even with the ground, 
andthychildrenwithin 
thee, and will not leave 
in thee one stone upon 
another j because thou 
knewest not the time 
of thy visitation." 



JOHN 



* Here St. Matthew introduces the second cleansing of the Temple. Apparently hastening to the 
important transactions of the last day in the Temple, of which he has transmitted peculiarly full records, 
he has given the previous transactions with so much brevity, and with so little of his usual distinctness, 
that it could not have been ascertained from his Gospel alone that this last was the third day. On the 
other hand, St. Mark, who was a resident in Jerusalem, and likely to be peculiarly attentive to the details 
of that period, as far as they could be known to him, is very distinct in his records of it, and clearly 
specifies three days ; assigning to each its peculiar circumstances. On this account, the present arrange- 
ment here follows that of St. Mark ; in which it agrees with Newcome's and Greswell's, &c. 



196 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



\PART VIII. 



MATT. XXI. 
thou hast perfected 
praise ? ' " 

17 And he left them, 
and went forth out of 
the cityinto Bethany, 
and lodged there. 



MARK XI. 



and when he had look- 
ed round about upon 
all things, the eventide 
being now come, he 
went out unto Betha- 
ny with the twelve. 



LUKE 



JOHN 



John 12 ; 36. 



SECT. III. 
The First Day in the Temple: Part II. The Voice in the Temple. 
General Observations of the Evangelist. Declaration of Christ 
respecting the Authority of his Word. 



MATT. 



MARK 



LUKE 



JOHN XII. 
20 Now there were certain Greeks among them 
that came up to worship at the feast. 21 These there- 
fore came to Philip, (he that was from Bethsaida of 
Galilee,) and besought him, saying, " Sir, we desire 
to see Jesus." 22 Philip cometh and telleth Andrew: 
and, again, Andrew and Philip tell Jesus. 23 But 
Jesus answered them, saying, " The hour hath come, 
that the Son of man should be glorified. 24 Verily, 
verily, I say unto you, Unless a grain of wheat fall 
into the ground and die, it abideth alone : but if it 
die, it bringeth forth much fruit. 25 He that loveth 
his life will lose it ; and he that hateth his life in 
this world will keep it unto everlasting life. 26 If 
any man serve me, let him follow me ; and where I 
am, there shall also my servant be : if any man serve 
me, him will the Father honour. 27 Now is my soul 
troubled; and what shall I say? Father, save me from 
this hour ? but for this cause I came unto this hour. 
28 Father, glorify thy name." There came there- 
fore a voice from heaven, " I have both glorified it 
and will glorify it again." 29 The multitude there- 
fore, that stood by and heard, said that it thundered: 
others said, "An angel spake to him." 30 Jesus 
answered and said, " This voice came not for my 
sake, but for your sakes. 31 Now is the judgment of 
[this] world : now will the ruler of this world be 
be cast out. 32 And when I have been lifted up 
from the earth, I shall draw all men unto me." 
33 (This he said, signifying by what death he was 
about to die.) 34 The multitude answered him, 
" We have heard out of the law that the Christ 
abideth for ever : and how sayest thou [that] the 
Son of man must be lifted up ? who is this Son of 
man ? » 35 Jesus said therefore unto them, <•' Yet a 



PART V1IL] 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



197 



MATT. 



LUKE JOHN XII. 

little while the light is with you. Walk while ye 
have the light, lest darkness come upon you : and he 
that walketh in darkness, knoweth not whither he 
goeth. 36 While ye have the light, believe in the 
light, that ye may be sons of light." 
• 17. Mark li • l These things spake Jesus, and departed and hid 

himself from them. 

37 But though he had done so many miracles 
before them, they believed not in him : 38 that the 
word of Isaiah the prophet might be fulfilled,* which 
Is. 53 ; l. he spake, ' Lord, who hath believed our report ? and 
to whom hath the arm of the Lord been revealed? ' 
39 Therefore they could not believe, because Isaiah 
Is. 6 ; 10. said again, 40 ' He hath blinded their eyes, and 
hardened their heart ; that they should not see with 
their eyes, nor understand with their heart, and be 
converted, and T should heal them.'f 4l These 
things Isaiah said, when he saw his glory, and 
spake concerning him. 

42 Nevertheless even from among the Rulers many 
believed in him : but because of the Pharisees they 
did not confess him, lest they should be put out of 
the synagogue : 43 for they loved the glory of men 
more than the glory of God. 

44 Yet Jesus cried and said, I "He that believeth 
on me, helieveth not on me, but on him that sent 
me : 45 and he that seeth me seeth him that sent 
me. 46 I have come as a light into the world, that 
every one who believeth on me may not abide in 
darkness. 47 And if any man hear my words, and 
believe not, I judge him not ; for I came not to 
judge the world, but to save the world. 48 He that 
rejecteth me, and receiveth not my words, hath one 
that judge th him ; the word which I have spoken, 
that shall judge him in the last day. 49 For I have 
not spoken of myself; but the Father who sent me, 
he gave me a a commandment, what I should say, 
and what I should speak. 50 And I know that his 
commandment is everlasting life : whatsoever I 
speak therefore, even as the Father said unto me, so 
to speak." 

* Or, so that the word of Isaiah the prophet was fulfilled. 

t Or, (as ArcJibp. Newcome renders it,) so that they see not with their eyes, nor understand with 
their heart, and turn, that I should heal them. 

% Mr. Greswell and other Harmonists place the following all-important declaration on the last day in 
the Temple. There is nothing which absolutely decides its true position : and it is deemed best to leave it in 
its connexion, familiar as this is to the mind. Indeed there is no improbability in the supposition that our 
Lord had previously uttered it, in the Temple, on this first day; and this arrangement appears better to 
suit the calm dignity of the declaration itself, compared with the characteristics of the last day. 



198 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



SECT. IV. 

The Second Day in the Temple. — The Miracle on the Barren 
Fig-tree: the Temple cleared. 



MATT. XXI. 
18 Now in the morn- 
ing as he -was returning 
to the city, he was hun- 
gry. 19 And when he 
saw a * fig-tree near the 
way, he went to it, and 
found nothing thereon 
but leaves only ; and he 
saith unto it, " Let no 
fruit grow on thee here- 
after for ever." And 
immediately the fig-tree 
withered away.f 



12 And Jesus entered 
into the temple of God, 
and cast out all them 
that sold and bought in 
the temple, and over- 
threw the tables of the 
money-changers, and the 
seats of them that sold 
doves, 



13 and saith unto them, 



MARK XI. 

12 And on the morrow, 
when they had come forth 
from Bethany, he was 
hungry : 13 and seeing a 
fig-tree afar off, having 
leaves, he went to it, if 
perchance he might find 
any thing thereon ; (and 
when he came to it, 
he found nothing but 
leaves ; ) for it was not 
yet the time of figs.+ 
14 and he answered and 
said unto it, " Let no 
one eat fruit of thee 
hereafter for ever." And 
his disciples heard it. 

15 And they come to 
Jerusalem: and he en- 
tered into the temple, 
and began to cast out 
them that sold and 
bought in the temple, 
and overthrew the tables 
of the money-changers, 
and the seats of them 
that sold doves : 16 and 
would not suffer any one 
to carry a vessel through 
the temple. 17 And he 
taught, saying unto them, 



LUKE XIX. 



45 And he entered into 
the temple, and began to 
cast out them that sold 
[therein and bought] ; 



saying unto them, 



JOHN 



* Or, a single fig-tree, CVKtjV [Xiav. 

t From the compressed narrative given by St. Matthew, it would not have been known that the 
observation of the Disciples which he next records was made on the following morning, when Jesus was 
again going from Bethany to the Temple ; but on this, St. Mark is quite explicit. See the next Section. 

% Or, the season of gathering figs.— The meaning is the same. As the fig-season had not arrived, there 
was reason to expect that figs would be found on the tree, though not yet ripe. The fruit of the fig-tree 
is produced not from the smaller shoots, as in most trees, but from the trunk and large branches, and it 
would be necessary to come close to it in order to see whether there were fruit on it. For a similar 
parenthesis to the above, in this Gospel, see ch. xvi. 3, 4. 



part mi.] 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



199 



MATT. XXI. 

" It is written, ' My house 
shall be called a house 
of prayer ; ' but ye have 
made it a den of rob- 
bers." 



MARK XI. 

" Is it not written, ' My 
house shall be called a 
house of prayer for all 
nations ' ? but ye have 
made it a den of rob- 
bers." 



18 And the Scribes and 
Chief Priests heard it ; 
and they sought how they 
might destroy him : for 
they feared him, because 
all the multitude were 
astonished at his doc- 
trine. 

19 And when evening 
came, he went forth out 
of the city. 



LUKE XIX. 
" It is written, < My house 
is a house of prayer : ' 
but ye have made it a 
den of robbers," 



47 And he taught daily 
in the temple. But the 
Chief Priests and the 
Scribes and the Chiefs 
of the people * sought to 
destroy him ; 4S and could 
not find what they might 
do : for all the people 
were eagerly attentive to 
hear him.f 



JOHN 

Is, 50; 7. 

Jer.7; II 



SECT. V. 
The Last Day in the Temple.- § 1. On the Way to Jerusalem, the 
Disciples observe the Withered Fig-Tree : Christ's Declarations thereon. — 
§ 2. In the Temple, the Sanhedrim demand his Authority.— § 3. Parable 
of the Two Sons. — § 4. The Vineyard let out to Husbandmen. — § 5. The 
Marriage-Feast. - — § 6. On Tribute to Ccesar. — § 7. Respecting the 
Resurrection. — § 8. The Great Commandment. — § 9. Our Lord questions 
the Pharisees. — § 10. His Approbation of the Poor Widow. — § 11. His 
Final Discourse, denouncing the Scribes and Pharisees. — § 12. On leaving 
the Temple, he foretells its Utter Destruction. 



MATT. XXI. 

§1. 



20 Awn when the dis- 
ciples saw it,\ they won- 
dered, saying, " How 
soon % is the fi^-tree 



MARK XI. 

§ 1. 
20 And in the morning, 
as they passed by, they 
saw the fig-tree withered 
away from the roots. 
21 And Peter calling to 
remembrance saith unto 
him, " Rabbi, behold, 
the fipr-tree which thou 



LUKE 



JOHN 



'Ot 7rpwroi, equivalent to t»i irpeafivTepoi in Matt. xxi. 23. t Lit, hung upon him listening. 

t See Sect. IV. § Tlapaxprjua, as in ver. 19. 



200 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MATT. XXI. 
withered away ! " 21 But 
Jesus answered and said 
unto them, " Verily I say 
unto you, If ye have faith, 
and doubt not, ye shall 
not only do what hath 
been done to the fig-tree, 
hut even if ye shall say 
unto this mountain, * Be 
thou removed, and be 
thou cast into the sea ; ' 
it shall be done. 22 And 
all things, whatsoever ye 
shall ask in prayer, be 
lieving, ye shall receive. 



§2. 
23 And when he was 
come into the temple, the 
Chief Priests and the 
Elders of the people 
came unto him as he was 
teaching, and said, " By 
what authority doest 
thou these things? and 
who gave thee this au- 
thority ? » 24 But Jesus 
answered and said unto 



MAKK XI. 
cursedst * is withered 
away." 22 And Jesus 
answering saith unto 
them, " Have faith in 
God. 23 For verily I 
say unto you, "Whosoever 
shall say unto this moun- 
tain, * Be thou removed, 
and be thou cast into 
the sea ; ' and shall not 
doubt in his heart, but 
shall believe that what 
he saith cometh to pass ; 
he shall have whatsoever 
he saith. 24 Wherefore I 
say unto you, Whatso- 
ever things ye ask, when 
praying,believe that ye are 
receiving £7i£-m,andye shall 
have them. ^ And when 
ye stand praying, forgive, 
if ye have any complaint 
against any one ; that 
your Father also who is 
in heaven may forgive 
you your offences. 26 But 
if ye do not forgive, 
neither will your Father 
who is in heaven for- 
give your offences. 
§2. 
27 And they come again 
to Jerusalem : and as he 
was walking in the tem- 
ple, there come to him 
the Chief Priests, and 
the Scribes, and the 
Elders, 28 and say unto 
him, " By what authority 
doest thou these things ? 
and who gave thee this 
authority to do these 
things?" 29 But Jesus 
answered and said unto 



LUKE XX. 



§2- . 

And it came to pass, 
that on one of those days, 
as he was teaching the 
people in the temple, and 
declaring his glad tidings, 
the Chief Priests and the 
Scribes came up with the 
Elders, 2 and spake unto 
him, saying, " Tell us, 
by what authority doest 
thou these things? or 
who is he that gave thee 
this authority ? » 3 But 



• Or, didst devote to destruction. The original is from Karapaofiai. From our associations with the 
word curse, the common tendering is apt to convey an erroneous impression. We know, however, what 
our Lord actually said whtn he " cursed " the fig-tree ; and must explain the expression of Peter by it. 



PART VI II.} 



TILL THE DAY OM WHICH HE ATE THE PASSOVER, 



201 



MATT. XXI. 
them, " I also will ask 
you one thing ; which if 
ye tell me, I also will tell 
you by what authority I do 
these things : 25 Whence 
was the baptism of John? 
from heaven, or from 
men ?" And they reason- 
ed with themselves, si 
ing, " If we should say, 
< From heaven, ' he will 
say unto us, ' Why there- 
fore did ye not believe 
him?' 26 but if we should 
say, ' Of men,' we fear 
the multitude ; for all 
hold John as a prophet." 
27 And they answered 
Jesus, and said, " We 
do not know." And he 
said unto them, " Neither 
do I tell you by what au- 
thority I do these things. 



§3. 
28 « But what think 
ye? A man had two 
sons; and he came to 
the first, and said, 
* Son, go, work to-day in 
[my] vineyard.' 29 And 
he answered and said, 
' I will not:' but he 
afterward changed his 
mind, and went. 30 And 
he came to the other, 
and said likewise. And 
he answered and said, ' I 
go, sir: ' yet he went not. 
31 Which of these two did 
the will of his father ? '' 
They say unto him, " The 
first." Jesus saith unto 
them, " Verily I say unto 
you, The publicans and 
the harlots go before you 



MARK XI. 
them, " I also will ask 
of you one thing; and 
do ye answer me, and I 
will tell you by what au- 
thority I do these things : 

30 Was the baptism of 
John from heaven, or 
from men ? answer me." 

31 And they reasoned 
among themselves, say- 
ing, " If we should say, 
< From heaven, ' he will 
say, ' Why therefore did 
ye not believe him ? ' 

32 but [if] we should say, 
' Of men,' " — they feared 
the people ; for all men 
held, as to John, that he 
was a prophet indeed. 

33 And they answered 
and say unto Jesus, " We 
do not know." And Jesus 
answered, and saith unto 
them, " Neither do I 
tell you by what autho- 
rity I do these things." 



LUEE XX. 
he answered and said 
unto them, " I also will 
ask you one thing ; and 
tell me : 4 Was the bap- 
tism of John from heaven, 
or from men ? " 5 And 
they reasoned together 
among themselves, say- 
ing, "If we should say, 
1 From heaven,' he will 
say, < Why therefore did 
ye not believe him ? ' 
6 but if we should say, 
* From men,' all the peo- 
ple will stone us; for they 
are persuaded that John 
was a prophet." 7 And 
they answered, that they 
did not know whence it 
was. 8 And Jesus said 
unto them, " Neither do 
I tell you by what autho- 
rity I do these things." 



JOHN 



202 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MATT. XXI. 
into the kingdom of God. 
32 For John came unto 
you in the way of right- 
eousness, and ye believed 
him not: but the pub- 
licans and the harlots 
believed him : and ye, 
when ye had seen it, 
changed not your minds 
afterward, so as to be- 
lieve him. 

§4. 
33 " Hear ye another 
parable : There was a 
housholder,* who plant- 
ed a vineyard, and set a 
hedge round it, and dug 
a winepress in it, and 
built a tower ; and he 
let it out to husband- 
men, and went into a far 
country. 34 Now when 
the season of the fruit 
drew near, he sent his 
servants,! to the hus- 
bandmen, to receive the 
fruits of it. 35 And the 
husbandmen took his ser- 
vants, and beat one, and 
killed another, and ston- 
ed another. 30 Again, he 
sent other servants more 
than the first : and they 
did unto them likewise. 
37 But last of all he sent 
unto them his son, say- 
ing, 'They will reverence 
my son.' 38 But when 
the husbandmen saw the 
son, they said among 
themselves, 'This is the 
heir; come, let us kill 
him, and let us seize on 
his inheritance.' 39 And 



MARK XII. 



LUKE XX. 



§4 

And he began to say 
unto them in parables : 
" A man planted a vine- 
yard, and set a hedge 
about it, and dug a 
winepress, and built a 
tower ; and he let it out 
to husbandmen, and 
went into a far country. 
2 And at the season he 
sent to the husbandmen 
a servant,! that he might 
receive of the hus- 
bandmen from the fruit 
of the vineyard. 3 And 
they took him, and beat 
hwn, and sent Mm a- 
way empty. 4 And a- 
gain he sent unto them 
another servant ; and 
him they [stoned, and] 
wounded Mm in the 
head, and sent him away 
shamefully treated. 5 And 
he sent another ; and 
him they killed : and 
many others ; beating 
some, and killing others. 
6 Still, therefore, having 
one son, his beloved, 
he sent him also unto 
them last, saying, ' They 



§4 
9 And he began to 
speak to the people this 
parable : " A man plant- 
ed a vineyard, and let it 
out to husbandmen, and 
went into a far country 
for a long time. 10 And at 
the season he sent a ser- 
vant-}- to the husbandmen, 
that they might give him 
from the fruit of the vine- 
yard : but the husband- 
men beat him, and sent 
him away empty. n And 
further he sent another 
servant : and they beat 
him also, and entreated 
him shamefully, and sent 
him away empty. 12 And 
further he sent a third : 
but they wounded him 
also, and cast Mm out. 

13 But the lord of the 
vineyard said/ Whatshall 
I do? I will send my 
beloved son : perhaps 
[when they see Aim] 
they will reverence him.' 

14 But when the hus- 
bandmen saw him, they 
reasoned among them- 
selves, saying, 'This is 



* Here the common translation neglects av5pu)Trog. See Note * p. 175. 
•( Or, slaves or slave. And so throughout. 



PART mi.) 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



203 



MATT. XXI. 
they took him, and cast 
him out of the vineyard, 
and slew him. 40 When 
therefore the lord of the 
vineyard cometh, what 
will he do unto those 
husbandmen?'' 4l They 
say unto him, " He will 
wretchedly destroy those 
wretched men, and will 
let out his vineyard unto 
other husbandmen, who 
will render him the 
fruits in their seasons." 
42 Jesus saith unto them, 
* { Have ye never read in 
the scriptures, * The 
stone which the builders 
rejected, this hath be- 
come the head of the 
corner : this is the Lord's 
doing,* and itiswonderful 



eyes 



'? 43 There- 



fore I say unto you, The 
kingdom of God will be 
taken from you, and will 
be given to a nation 
bringing forth the fruits 
thereof. 44 And he that 
shall fall on this stone 
will be broken by it : 
but on whomsoever it 
shall fall, it will crush 
him to pieces." 

45 And when the Chief 
Priests and the Pharisees 
had heard his parables, 
they knew that he spake 
concerning them. 46 Yet 
when they sought to take 
him, they feared the 
multitudes, because they 
held him as a prophet. 
§5. 

Ch. xxii. And Jesus 
answered and spake unto 



MARK XII. 
will reverence my son.' 

7 But those husbandmen 
said among themselves, 
4 This is the heir; come, 
let us kill him, and the 
inheritance will be ours.' 

8 And they took him, 
and killed him, and cast 
him forth out of the 
vineyard. 9 What there- 
fore will the lord of the 
vineyard do? He will 
come and destroy the 
husbandmen, and will 
give the vineyard unto 
others. I0 Have ye 
not read this scripture; 
' The stone which the 
builders rejected, this 
hath become the head of 
the corner : u this was 
the Lord's doing,* and 
it is wonderful in our 
eyes?' " 



12 And they sought to 
take him, (yet feared the 
multitude :) for they 
knew that he spake the 
parable against them : 
and they left him, and 
went away. 



LUKE XX. 
the heir : come, let us 
kill him, that the in- 
heritance may be ours.' 
15 And they cast him 
forth out of the vine- 
yard, and killed him. 
What therefore will the 
lord of tlie vineyard do 
unto them? 16 He will 
come and destroy these 
husbandmen, and will 
give the vineyard to 
others." And when they 
heard it, they said, " Far 
be this from us!"f 
17 And he looked dX% 
them, and said, " What 
therefore is this that is 
written, 'The stone which 
the builders rejected, this 
hath become the head of 
the corner? ' I8 Every 
one that shall fall upon 
that stone will be broken 
by it: but on whomso- 
ever it shall fall, it will 
crush him to pieces." 



JOHN 



19 And the same hour 
the Chief Priests and the 
Scribes sought to lay 
hands on him ; (yet they 
feared the people :) for 
they knew that he spake 
this parable against 
them. 



Ps. 118; 22. 



* Lit. this was from the Lord, 



t Lit. Let it not be so, fi)] ytvoiTO, 



t «/*/3\i^«c. 



204 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VI J 1. 



MATT. XXII. 
them again in parables, 
saying, 2 " The king- 
dom of heaven is like 
a king, who made a 
marriage-feast for his 
son, 3 and sent forth his 
servants to invite* them 
that had been invited to 
the marriage : and they 
would not come. 4 Again 
he sent forth other ser- 
vants, saying, ' Tell them 
who have been invited, 
Behold, I have prepared 
my dinner : my oxen and 
fatlings have been killed, 
and all things are rea- 
dy: come unto the mar- 
riage-feast.' 5 But they 
cared not for it, and went 
away, one to his farm, 
another to his merchan- 
dize : 6 and the remnant 
took his servants, and 
treated them insolently, 
and slew them. 7 But 
the king, [having heard 
thereof,'] was angry : and 
he sent his armies, 
and destroyed those 
murderers, and burned 
up their city. 8 Then 
he saith to his servants, 
4 The marriage-feast is 
ready, but they who were 
invited were not worthy. 
9 Go ye therefore into the 
public places,! and as 
many as ye shall find, 
invite to the marriage- 
feast.' l0 And those 
servants went forth 
into the streets, and , 



MARK 



LUKE 



♦ The verb is KaXtU) in both places. In ancient times the invitation was twice given ; the second 
time when the feast was ready. See Kuinoel. 

t Etti Tag SieZodovg to)v o^wj/. The most probable meaning of these words is, those parts of a 
city in which the streets or roads terminate. See Kuinoel and Scbleiisner. 



PART Fill.} TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



205 



MATT. XXII. 

gathered together all as 
many as they found, 
both bad and good : 
and the marriage -feast 
was filled with guests. 
11 But when the king 
came in to see the guests, 
he saw there a man who 
had not put on a mar- 
riage-garment : 12 and he 
saith unto him, ' Friend, 
how earnest thou in hi- 
ther not having a mar- 
riage-garment?' And he 
was speechless. 13 Then 
said the king to the 
attendants, i Bind him 
hand and foot, and [take 
him away, and] cast him 
into the outer darkness ; 
there will be weeping 
and gnashing of teeth.' 
14 For many are called, 
but few chosen." 
§ 6. 
15 Then the Pharisees 
went and took counsel 
how they might en- 
snare him in discourse. 
16 And they send to him 
their own disciples with 
the Herodians, saying, 
" Teacher, we know that 
thou art true, and teach- 
est the way of God in 
truth, and carest not for 
any one : for thou re- 
gardest not the person 



of 



Tell us there- 



fore what thou thinkest : 
Is it lawful to give 
tribute unto Caesar, or 
not ? " 18 But Jesus 
knew their wickedness, 
and said, "Why do ye 
try me, ye hypocrites? 
19 shew me the tribute 
money." And they 



MARK XII. 



13 And they send un- 
to him certain of the 
Pharisees and of the He- 
rodians, that they might 
catch him in discourse. 
14 And when they came, 
they say unto him, 
" Teacher, we know that 
thou art true, and carest 
not for any one : for 
thou regardest not the 
person of men, but teach- 
est the way of God in 
truth : Is it lawful to give 
tribute unto Csesar, or 
not? 15 Should we give, 
or should we not give ? " 
But he perceived their 
hypocrisy, and said unto 
them, " Why do ye try 
me? bring me a dena- 
rius, that I may see it." 



LUKE XX. 



20 And they watched 
him, and sent spies, 
feigning themselves to be 
righteous men, that they 
might lay hold of his 
discourse, in order to 
deliver him up unto 
the power and authority 
of the governor. 21 And 
they questioned him, 
saying, " Teacher, we 
know that thou speakest 
and teachest rightly, and 
dost not respect the per- 
son of any, but teachest 
the way of God in truth : 
22 Is it lawful for us to 
give tribute unto Csesar, 
or not ? " 23 But he un- 
derstood their craftiness, 
and said unto them, 
<t [Why do ye try me ?] 
24 shew me a denarius. 



JOHN 



206 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[ PART VJU. 



MATT. XXII. 
brought unto him a de- 
narius. 20 And he saith 
unto them, " Whose is 
this image and inscrip- 
tion?" 21 They say unto 
him, " Caesar's." Then 
saith he unto them, 
" Render therefore unto 
Caesar the things which 
are Caesar's ; and unto 
God the things which are 
God's." 22 And when 
they heard these words, 
they wondered j and 
they left him, and went 
away. 

§7. 
23 In that day there 
came to him Sadducees, 
who say that there is no 
resurrection : and they 
questioned him, 24 say- 
ing, " Teacher, Moses 
said, ' If any one die, 
having no children, his 
brother shall marry his 
wife, and raise up off- 
spring unto his brother.' 

25 Now there were with 
us seven brethren : and 
the first, after having 
married, died; and, hav- 
ing no offspring, left his 
wife to his brother : 

26 in like manner both 
the second, and the third, 
to the seven : 27 and 
last of all the woman 
also died. 28 In the 
resuiTCCtion, therefore, 
whose wife will she be 
of the seven? for they 
all had her." 



29 But Jesus 
•uiswcred and said unto 



MARK XII. 
1(3 And they brought one. 
And he saith unto them, 
" Whose is this image 
and inscription ? " And 
they said unto him, 
" Caesar's." 17 And Je- 
sus answering said unto 
them, " Render unto 
Cassar the things which 
are Caesar's, and unto 
God the things which are 
God's." And they won- 
dered at him. 



§7. 
18 And there come un- 
to him Sadducees, w r ho 
say there is no resurrec- 
tion : and they question- 
ed him, saying, 19 " Teach- 
er, Moses wrote for us, 
if the brother of any 
one die, and leave a wife, 
and leave no children, 
that his brother should 
take his wife, and raise 
up offspring unto his 
brother. 20 There were 
seven brethren : and the 
first took a wife, and 
dying left no offspring: 
21 and the second took 
her, and died; neither 
left he any offspring : 
and the third in like 
manner : 22 and the se- 
ven took her, and left no 
offspring : last of all the 
woman also died. 23 In the 
resurrection, therefore, 
[when they shall rise 
again,] whose wife shall 
she be of them ? for the 
seven had her as a wife." 
24 And Jesus answering 
said unto them, " Do ye 



LUKE XX. 
Whose image and in- 
scription hath it 1" They 
answered and said, 
"Caesar's." 25 And he 
said unto them, " Ren- 
der therefore unto Caesar 
the things which are 
Caesar's, and unto God 
the things which are 
God's." 26 And they 
could not lay hold of 
his words before the peo- 
ple : and they wondered 
at his answer, and kept 
silence. 

§7. 
27 Now certain of the 
Sadducees, who deny 
that there is a resur- 
rection, came to him, and 
questioned him, 28 say- 
ing, " Teacher, Moses 
wrote for us, if the 
brother of any one die, 
having a wife, and he 
die childless, that his 
brother should take his 
wife, and raise up off- 
spring unto his brother. 
29 There were therefore 
seven brethren : and the 
first took a wife, and 
died childless : 30 and 
the second took the wo- 
man, and he died child- 
less : 31 and the third 
took her : and in like 
manner also all the se- 
ven : and they left no 
children, and died : 
32 and last of all the wo- 
man died also. 33 In the 
resurrection therefore, 
whose wife of them doth 
she become? for the se- 
ven had her as a wife ? " 
34 And Jesus answering 



PART VI It.} 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



207 



MATT. XXII. 
them, "Ye do err, not 
knowing the scriptures, 
nor the power of God. 
30 For in the resurrection, 
they neither marry nor 
are given in marriage, but 
are as the angels of God 
in heaven. 3I But con- 
cerning the resurrection 
of the dead, have ye not 
read that which was 
spoken unto you by God, 
saying, 32( Iam the God 
of Abraham, and the 
God of Isaac, and the 
God of Jacob?' God is 
not God of the dead, but 
of the living." 



33 And when the mul- 
titudes heard this, they 
were astonished at his 
doctrine. 

§8. 

34 But when the Pha- 
risees heard that he had 
put the Sadducees to 
silence, they were ga- 
thered together for the 
same purpose. ^ And 
one of them, a lawyer, 
asked him a question, 
trying him, and saying, 
36 " Teacher, which is 
the great commandment 
in the law? " 37 Jesus 
said unto him, " ' Thou 
shalt love the Lord thy 
God with all thy heart, 



MARK XII. 

not on this account err, 
not knowing the scrip- 
tures, nor the power of 
God ? 25 For when they 
rise from the dead, they 
neither marry nor are 
given in marriage, but 
are as the angels that 
are in heaven. 26 But 
concerning the dead, 
that they are raised, 
have ye not read in the 
book of Moses, how in 
the bush God spake un- 
to him, saying, ' I am 
the God of Abraham, 
and the God of Isaac, 
and the God of Jacob ? » 
27 God is not God of 
the dead, but of the liv- 
ing : ye therefore err 
greatly." 



§8. 
28 And one of the 
Scribes came, and having 
heard them reasoning 
together, and perceiving 
that he had answered 
them well, asked him this 
question, " Which is the 
first commandment of 
ail?" 29 And Jesus an- 
swered him, " The first 
commandment of all is, 
'Hear, O Israel, The 
Lord our God is one 
Lord : f 30 and thou shalt 
love the Lord thy God 



LUKE XX. 
said unto them, "The 
sons of this world * mar- 
ry, and are given in 
marriage : 35 but those 
accounted worthy to ob- 
tain that world,* and 
the resurrection from the 
dead, neither marry nor 
are given in marriage : 
36 nor indeed can they 
die any more j for they 
are like the angels ; and 
they are sons of God, 
being sons of the resur- 
rection. 37 But that the 
dead are raised, even 
Moses showed at the 
bush, when he calleth 
the Lord, 'the God of 
Abraham, and the God 
of Isaac, and the God of 
Jacob.' 38 Now he is 
not God of the dead, but 
of the living : for all live 
unto him." 



§8. 
39 Certain of the Scribes 
answered and said, 
" Teacher, thou hast 
said well." 



JOHN 



Ex. 3; 



Dent. 6 ; 4, 5. 



* Or, life, clhov. See Note, p. 129. 



t Or, The Lord, onr God, the Loid is one- 



208 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MATT. XXII. 
and with all thy soul, 
and with all thy mind :' 

38 this is the first and 
great commandment. 

39 And the second is like 
it, 'Thou shalt love thy 
neighbour as thyself.' 

40 On these two com- 
mandments hang all the 
law and the prophets." 



§9. 
41 While the Pharisees 
were gathered together, 
Jesus questioned them, 
42 saying, "What think ye 
concerning the Christ ? 
whose son is he ? '* They 
say unto him, " The son 
of David." 43 He saith un- 
to them, " Why therefore 
doth David by the Spirit 
call him Lord, saying, 

* Or, Well, Teacher, thou 
no other except him. 



MARK XII. 
with all thy heart, and 
with all thy soul, and 
with all thy mind, and 
with all thy strength : ' 
this is the first com- 
mandment. 31 And the 
second is like it, namely 
this, < Thou shalt love 
thy neighbour as thy- 
self.' There is no other 
commandment greater 
than these." 32 And the 
Scribe said unto him, 
"Well, Teacher, thou 
hast spoken in truth : for 
there is one ; and there 
is none other but he : * 

33 and to love him with 
all the heart, and with 
all the understanding, 
and with all the soul, 
and with all the strength, 
and to love one's neigh- 
bour as oneself, is more 
than all whole burnt- 
oflferings and sacrifices." 

34 And when Jesus saw 
that he answered dis- 
creetly, he said unto him, 
" Thou art not far from 
the kingdom of God.'' 

And no one durst 
question him any more. 

§ 9. 
35 And Jesus answered 
and said, as he was teach- 
ing in the temple, " Why 
say the Scribes that the 
Christ is the Son of 
David? 36 For David 
himself said by the Holy 
Spirit, ' The Lord said 
to my Lord, Sit thou 
on my right hand, till I 
make thine enemies thy 



LUKE XX. 



40 And they no more 
durst question him on 
any thing. 

§9. 

41 And he said unto 
them, " Why say they 
that the Christ is the 
Son of David? 42 Yet 
David himself saith in 
the book of Psalms, 'The 
Lord said unto my Lord, 
Sit thou on my right 
hand, 43 till I make thine 
enemies thy footstool.' 
44 David therefore call- 



JOHN 



Ps. HO; 1. 



hast said with truth that there is one God, (or that he is one ;) and there is 



PART VIII.) TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



209 



MATT. XXII. 
44 'The Lord said unto 
my Lord, Sit thou on my 
right hand, till I make 
thine enemies thy foot- 
stool?' 45 If David there- 
fore call him Lord, how 
is he his son % " 

46 And no one was able 
to answer him a word, 
nor did any one dare 
from that day * to ques- 
tion him any more. 



§11. 

Ch. xxiii. Then spake 
Jesus to the multitudes, 
and to his disciples, 2 say- 
ing, "The Scribes and the 
Pharisees sit in the seat of 
Moses : 3 all things there- 
fore, whatsoever they tell 
you to observe, observe 
and do : but do not ac- 



MARK XII. 

footstool.' 37 Therefore 
David himself calleth him 
Lord ; and whence is he 
his son ? " And the great 
multitude heard him 
gladly. 



§ 10. 

41 And Jesus sat over 
against the treasury, and 
beheldhowthe multitude 
cast money into the trea- 
sury. And many rich 
men cast in much. 42 And 
there came a certain poor 
widow, and she cast in 
two mites, (which make 
a farthing.) 43 And he 
called unto him his dis- 
ciples, and said unto 
them, " Verily I say un- 
to you, This poor widow 
hath cast in more than 
all who have cast into the 
treasury : 44 for they all 
have cast in from their 
abundance, but she from 
her poverty hath cast in 
all that she had, even all 
her living." 

§11. 

38 And he said unto 
them in his teaching, 



LUKE XX. 
eth him Lord, and how 
is he his son ? " 



§ 10. 
Ch. xxi. And he 

looked up, and saw the 
rich casting their gifts 
into the treasury. 2 And 
he saw also a certain 
poor widow casting in 
thither two mites. 3 And 
he said, « Of a truth I 
say unto you, This poor 
widow hath cast in more 
than they all : 4 for all 
these have cast in from 
their abundance unto the 
offerings of God: but 
she from her poverty 
hath cast in all the 
living that she had." 



§11. 

Ch. xx. 45 Now while all 
the people heard, he said 
unto his disciples, 



JOHN 



• Or, from that time since the next discourse of our Lord (Matt, xxiii.) was obviously delivered jusf 

before he finally left the Temple ; (probably, like those preceding, in the Outer Com I— say in Solomon's 
Portico.) For the same reason, the record respecting the Widow is here placed before that discourse. 



210 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MATT. XXIII. 
cording to their works : 
for they 6ay, and do not. 

4 For they bind heavy 
burdens and grievous to 
be borne, and lay them 
on men's shoulders ; but 
they themselves are not 
willing to move them 
with one of their fingers. 

5 But all their works 
they do in order to be 
seen by men. And they 
make broad their phy- 
lacteries, and enlarge the 
borders* of their gar- 
ments, 6 and love the 
chief place at feasts, and 
the chief seats in the 
synagogues, 7 and salu- 
tations in the market- 
places, and to be called 
of men, Rabbi, Rabbi. 
8 But be not ye called 
Rabbi : for one is your 
Leader ; f and all ye are 
brethren. 9 And call not 
any one your Father upon 
the earth : for one is your 
Father, who is in heaven. 

10 Nor be ye called Lead- 
ers : for one is your 
Leader, even the Christ. 

11 But the greatest among 
you shall be your ser- 
vant. + 12 And whoso- 
ever shall exalt himself 
shall be humbled ; and 
whosoever shall humble 
himself shall be exalted. 

14 " But woe for you, 
Scribes and Pharisees, 
hypocrites! [for ye devour 



MARK XII. 



" Beware of the Scribes, 
who desire to walk in 
long robes, and love salu- 
tations in the market- 
places, 39 and the chief 
seats in the synagogues, 
and the chief places at 
feasts : 



LUKE XX. 



46 "Take 
heed of the Scribes, who 
desire to walk in long 
robes, and love salutations 
in the market-places, and 
the chief seats in the sy- 
nagogues, and the chief 
places at feasts j 



JOHN 



» Or, fringes. See Numb. xv. 38, 39. 

+ Or, Guide, or, Teacher, Ka^r)yi]ri]C, In ver. 16, bdnyoi is properly rendered guide ; or that word 
might be employed here. 

J Or, attendant, SiaKOVOQ. 



PART VIIL] 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



211 



MATT. XXIII. 
widows' houses, and for 
a pretence make long 
prayers : therefore ye shall 
receive the greater con- 
demnation. 13 Woe for you, 
Scribes and Pharisees, 
hypocrites ! ] for ye shut 
the kingdom of heaven 
against * men : for ye 
enter not yourselves ; nor 
do ye suffer them that 
are entering to enter. 
15 Woe for you, Scribes 
and Pharisees, hypo- 
crites ! [for ye compass 
sea and land to make 
one proselyte ; and when 
he hath become so, ye 
make him twofold more 
a son of hell than your- 
selves. 16 Woe for you, 
blind guides ! who say, 
1 Whosoever shall swear 
by the temple, it is no- 
thing ; but whosoever 
shall swear by the gold 
of the temple, he is bound 
by his oath.' 17 Foolish 
and blind ! for which is 
greater ? the gold, or the 
temple that sanctifieth 
the gold? 18 And' Who- 
soever shall swear by the 
altar, it is nothing ; but 
whosoever shall swear by 
the gift that is upon it, 
he is bound by his oath.' 
19 Foolish and blind ! for 
which is greater? the gift, 
or the altar that sancti- 
fieth the gift? 20 He 
therefore that sweareth 
by the altar, sweareth 
by it, and by all things 
thereon. 21 And he that 



MARK XII. 
40 who devour 
widows' houses, and for 
a pretence make long 
prayers : these will re- 
ceive a greater condem- 
nation." 



LUKE XX. 

47 who 
devour widows' houses, 
and for a pretence make 
long prayers: these will 
receive a greater con- 
demnation." 



JOHN 



* Or, before, «/t7rpo<r3'£v. The clause appears to denote much the same as our expression, 
shut the door in their face." 



he 



212 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



{PART Fill. 



MATT. XXIII. 
sweareth by the temple, 
sweareth by it, and by 
hiin that dwelleth there- 
in. 22 And he that swear- 
eth by heaven, sweareth 
by the throne of God, 
and by him that sitteth 
thereon. 23 Woe for you, 
Scribes and Pharisees, 
hypocrites ! for ye pay 
tithe of mint and anise 
and cummin, and omit 
the weightier matters of 
the law— justice, mercy, 
and faithfulness : but 
these things ye ought to 
have done, and not to 
leave the other undone. 
24 Blind guides ! who 
strain out a gnat, and 
swallow a camel. 25 Woe 
for you, Scribes and Pha- 
risees, hypocrites ! for ye 
make clean the outside 
of the cup and of the 
dish, but within they are 
full of plunder and in- 
justice. 26 Blind Pha- 
risee ! cleanse first that 
which is within the cup 
[and the dish,] that the 
outside also of them may 
be clean. 27 Woe for you, 
Scribes and Pharisees, 
hypocrites ! for ye are 
like unto whited sepul- 
chres, which indeed ap- 
pear beautiful outwardly, 
but within are full of 
dead men's bones, and of 
all uncleanness. 28 Even 
so ye also outwardly ap- 
pear righteous unto men ; 
but within ye are full of 
hypocrisy and iniquity. 
29 Woe for you, Scribes 
and Pharisees, hypo- 
crites ! because ye build 



MARK 



LUKE 



JOHN 



PART Vin.] TILL THE DAY ON WHICH HE ATE THEjPASSOVEH. 



213 



MATT. XXIII. 
the tombs of the pro- 
phets, and adorn the se- 
pulchres of the righteous, 

30 and say,' If we had been 
in the days of our fathers, 
we would not have been 
partakers with them in 
the blood of the prophets.' 

31 Wherefore ye bear tes- 
timony unto yourselves, 
that ye are sons of them 
that killed the prophets. 
33 And fill ye up the 
measure of your fathers. 
33 Ye serpents, ye gene- 
ration of vipers, how can 
ye escape the condem- 
nation of hell? 34 Where- 
fore, behold, I send unto 
you prophets, and wise 
men, and scribes : and 
some of them ye will kill 
and crucify ; and some of 
them ye will scourge in 
your synagogues, and 
persecute from city to 
city : 35 that upon you 
may come * all the right- 
eous blood shed upon the 
earth, from the blood of 
righteous Abel unto the 
blood of Zachariah son 
of Barachiah, whom ye 
slew between the temple 
and the altar. 36 Verily 
I say unto you, All these 
things shall come upon 
this generation. 

37 " O Jerusalem, Je- 
rusalem, which killest 
the prophets, and stonest 
them that have been sent 
unto thee ! how often 
would 1 have gathered 
thy children together 
unto me, as a hen ga- 
thereth her chickens 



MARK 



LUKE 



Ch. xi. 47, 48. 
See p. 121. 



Ch. xi. 49—51. 
See p. 122. 



Ch.xiii. 34, 35. 
See p. 182. 



JOHN 



• Or, so that upon you will come. 



214 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PA/27 1 VIII. 



MATT. XXIII. 
under her wings, and ye 
would not ! 38 Behold, 
your house is left by you 
desolate. M For I say 
unto you, Ye will not see 
me henceforth, until ye 
shall say, * Blessed is he 
that cometh in the name 
of the Lord.' » 
§ 12. 
Ch. xxiv. And Jesus 
went forth, and was de- 
parting from the temple : 
and his disciples came 
to him to shew him the 
buildings of the temple. 
2 But Jesus said unto 
them, " See ye [not] all 
these things ? verily I 
say unto you, There will 
not be left here one stone 
upon another, that will 
not be thrown down." 



MARK XIII. 



§ 12. 

And as he was de- 
parting out of the 
temple, one of his dis- 
ciples saith unto him, 
" Teacher, behold ! what 
stones and what build- 
ings ! " 2 And Jesus an- 
swered and said unto 
him, " Seest thou these 
great buildings ? there 
will not be left one stone 
upon another, that will 
not be thrown down." 



LUKE XXI. 



JOHN 



§ 12. 
5 And as some spake con- 
cerning the temple, that it 
was adorned with goodly 
stones and gifts, he said, 
6 "These things which 
ye behold— the days will 
come, in which there 
will not be left one stone 
upon another, that will 
not be thrown dow n." 



SECT. VI. 

Discourses on the Mount of Olives : Part I. Prophecy respecting 

the Destruction of Jerusalem : Exhortations to Watchfulness. 



MATT. XXIV. 
3 And as he was sitting 
upon the mount of Olives, 
the disciples came unto 
him privately, saying, 
" Tell us, when will these 
things be ? and what will 
be the sign of thy coming, 
and of the end of the 
world ? " * 4 And Jesus 
answered and said unto 
them, " Take heed lest 
any one deceive you. 
5 For many will come in 
my name, saying, ' I am 
the Christ ; ' and will 



MARK XIII. 
3 And as he was sit- 
ting upon the mount of 
Olives over against the 
temple, Peter and James 
and John and Andrew 
asked him privately, 

4 « Tell us, when shall 
these things be? and 
what will he the sign 
when all these things are 
about to be fulfilled?" 

5 But Jesus answering 
them began to say, " Take 
heed lest any one deceive 
you : 6 for many will 



LUKE XXI. 
7 And they asked him, 
saying, " Teacher, when 
therefore will these things 
be ? and what will he the 
sign when these things are 
about to come to pass ? " 
8 But he said, "Take heed 
that ye be not deceived: 
for many will come in my 
name, saying, ' I am he? 
and the time draweth 
near: go ye not there- 
fore after them. 9 But 
when ye shall hear of 
wars and commotions 



JOHN 



* Or, of the jttfrmination of this age (i. c. dispensation), tijq avvTtXeiag tov aiuvoq. 



PART VIII.] 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



215 



MATT. XXIV. 

deceive many. 6 But ye 
will hear of wars and 
rumours of wars : see 
that ye be not troubled ; 
for all things must come 
to pass ; but the end is 
not yet. 

7 For nation 
will rise against nation, 
and kingdom against 
kingdom: and there will 
be famines, and pesti- 
lences, and earthquakes, 
in divers places : 8 but 
all these things are the 
beginning of sorrows.* 



9 "Then will they deli- 
ver you up to tribulation, 
and will kill you ; and 
ye will be hated by all na- 
tions for my name's sake. 
40 And then will many 
be caused to fall away; 
and they will deliver up 
one another, and hate one 
another. n And many 
false prophets will arise, 
and will deceive many. 
12 And because iniquity 
shall be multiplied, the 
love of many will wax 
cold. 13 But he that en- 
dureth unto the end, the 
same will be preserved, f 
14 And this gospel of the 
kingdom will be preach- 
ed in all the world for a 
testimony unto all the 
nations ; and then will 
the end come. 



MARK XIII. 
come in my name, say- 
ing, " I am he ; " and 
will deceive many. 7 But 
when ye shall hear of 
wars and rumours of 
wars, be ye not troubled : 
for these things must 
come to pass ; but the 
end is not yet. 8 For 
nation will rise against 
nation, and kingdom 
against kingdom : and 
there will be earthquakes 
in divers places, and there 
will be famines and 
tumults : these things 
are the beginnings of 
sorrows.* 

9 " But take heed to 
yourselves : for they will 
deliver you up to coun- 
cils ; and ye will be beat- 
en in synagogues ; and 
ye will be brought before 
governors and kings for 
my sake, for a testimony 
unto them. 10 And the 
gospel must first be pub- 
lished among all nations. 

11 But when they shall 
bring you, and deliver 
you up, take no anxious 
thought beforehand what 
ye shall speak, [nor me- 
ditate] : but whatsoever 
shall be given you in that 
bour, that speak ye : for 
it is not ye that speak, 
but the Holy Spirit. 

12 But brother will de- 
liver up brother to death ; 
and father, his son ; and 
children will rise up 
against their parents, and 
will cause them to be 



LUKE XXI. 
be not terrified : for these 
things must first come to 
pass ; but the end is not 
straightway." 



10 Then 
said he unto them, " Na- 
tion will rise against 
nation, and kingdom 
against kingdom : n and 
there will be great earth- 
quakes in divers places, 
and famines, and pesti- 
lences; and there will 
be fearful sights and 
great signs from heaven. 
12 " But before all these 
things, they will lay their 
hands upon you, and 
persecute you, delivering 
you up to synagogues and 
prisons, after ye have been 
brought before kings and 
governors for my name's 
sake. 13 And this will be- 
fall you for a testimony. 
14 Settle it therefore in 
your hearts not to pre- 
meditate what defence 
ye shall make. 15 For 
I will give you a mouth 
and wisdom, which 
not all your adversaries 
shall be able to gainsay 
or resist. 16 But ye will 
be delivered up both by 
parents, and brethren, 
and kindred, and friends; 
and some of you they will 
cause to be put to death. 
17 And ye will be hated 
by all men for my name's 
sake. 18 Yet a hair of 



JOHN 



* 0)OiV(x)V, peculiarly the pangs of labour. 
P 



t cioSrjGtrcu. 



216 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VI 11. 



MATT. XXIY. 



u « when therefore ye 
shall see the ahomination 
of desolation, spoken of 
by Daniel the prophet, 
standing in aholy place," 
(let him that readeth 
consider,) 16 " then let 
those that are in Judea 
flee to the mountains : 
17 let not him that is 
on the housetop come 
down to take things out 
of his house : 18 and let 
not him that is in the 
field return back to take 
his garments. 19 But woe 
for them that are with 
child, and for them that 
give suck, in those days ! 

20 And pray ye that your 
flight be not in the win- 
ter, nor on the sabbath : 

21 for then will be great 
tribulation, such as hath 
not been* since the be- 
ginning of the world to 
this time, no, nor ever 
will be. 22 And unless 
those days were shorten- 
ed, no flesh could be pre- 
served : but for the sake 
of the elect,* those days 
will be shortened. 



MARK XIII. 
put to death. 13 And ye 
will be hated by all men 
for my name's sake : but 
he that endureth unto 
the end, the same will be 
preserved.f 

14 " But when ye shall 
see the abomination of 
desolation, standing 

where it ought not," 
(let him that readeth 
understand,) " then let 
those that are in Judea 
flee to the mountains : 

15 and let not him that is 
on the housetop come 
down into the house, nor 
enter therein, to take any 
thing out of his house : 

16 and let not him that is 
in the field turn back 
again to take his gar- 
ment, 17 But woe for 
them that are with child, 
and to them that give 
suck, in those days ! 
18 And pray ye that [your 
flight] be not in the win- 
ter. 19 For those days 
will be tribulation, such 
as hath not been from the 
beginning of the creation 
which God created, until 
this time, and will never 
be. 20 And unless the 
Lord shortened those 
days, no flesh could be 
preserved :f but for the 
sake of the elect,* whom 
he hath elected, he hath 
shortened the days. 



LUKE XXI. 
your head shall not 
perish. 19 By your en- 
durance ye will maintain 
your lives.;}: 



20 " And when ye shall 
see Jerusalem compassed 
by armies, then know 
that its desolation draw- 
eth near. 21 Then let 
those that are in Judea 
flee to the mountains ; 
and let those that are in 
the midst of it depart 
out ; and let not those 
that are in the country- 
places enter therein. 
22 Because these are days 
of vengeance, that all 
things which are written 
may be fulfilled. 23 But 
woe for them that are 
with child, and to them 
that give suck, in those 
days ! for there will be 
great distress in the land, 
and wrath on this people. 
24 And they will fall by 
the edge of the sword, 
and will be led away 
captive into all nations : 
and Jerusalem will be 
trodden down of the 
Gentiles, until the times 
of the Gentiles shall be 
fulfilled. § 



• Or the cliosen, TOVQ tKXsKTOVQ. So in Mark xiii. 20, ovg E%t\t%aro, whom he hath chosen. 
The verb and adnonn, in Hellenistic usage, had the force of selected for privileges and approved for 
excellence ■ see Schleuiner. 

t CMSrrjGETai. 

} KrrjvaaSe rag ^pv%ag vfnov, the imperative having the force of the future. 

$'Thi» remarkable verae ii peculiar to St. Luke's Go»pel. So also i» ve.r. 28. 



PART VUL\ TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



217 



MATT. XXIV. 

23 " Then if any one 
shall say unto you, ' Lo 
here is the Christ,' or, 
' Here ; ' believe it not : 
24 for there will arise 
false Christs, and false 
prophets, and they will 
shew great signs and 
wonders ; so as to de- 
ceive, if possible, even 
the elect* 25 Behold, I 
have foretold you all 
things. * If therefore 
they say unto you, ' Be- 
hold, he is in the desert ;' 
go not forth : « Behold, 
he is in the secret cham- 
bers ; ' do not believe. 
37 For as the lightning 
cometh forth from the 
east, and shineth even 
unto the west ; so will 
the coming of the Son of 
man [also] be. M For 
wheresoever the carcase 
is, there will the eagles 
be gathered together. 

29 " But straightway 
after the tribulation of 
those days, the sun will 
be darkened, and the 
moon will not give her 
light, and the stars will 
fall from heaven, and the 
powers of the heavens 
will be shaken. 30 And 
then will appear the sign 
of the Son of man in 
heaven : and then will 
all the tribes of the land 
mourn, and they will see 
the Son of man coming 
on the clouds of heaven 
with power and great 
glory. 31 And he will 
send his angels with a 



MARK XIII. 
21 " And then if any 
one shall say to you, ' Lo, 
here is the Christ,' or, 
' Lo, there ; ' believe it 
not: 22 for there will 
arise false Christs and 
false prophets; and they 
will shew signs and won- 
ders, to seduce, if possible, 
even the elect.* 23 But 
take ye heed : behold, 
I have foretold you all 
things. 



24 " But in those days, 
after that tribulation, the 
sun will be darkened, and 
the moon will not give 
her light, M and the stars 
of heaven will fall, and 
the powers that are in the 
heavens will be shaken. 
26 And then will they see 
the Son of man coming 
in clouds with great 
power and glory. 



27 And 
then he will send his 



LUKE XXI. 



JOHN 



25 " And there will be 
signs in the sun, and 
moon, and stars ; and 
upon the earth anxiety of 
nations, with perplexity 
at the roaring of the sea 
and the waves ; 26 men's 
hearts failing them f from 
fear and expectation of 
the evils coming on the 
earth ; for the powers 
of the heavens will be 
shaken. 27 And then will 
they see the Son of man 
coming on a cloud with 
power and great glory. 
28 But when these things 
begin to come to pass, 
raise yourselves up, and 



* See Note * in preceding page. 



t Lit. raeu fainting away, cr.7r<nJ/i>x ovrwv avSpiOTrwv. 



218 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MARK XIII. 
angels, and will gather 
together his elect * from 
the four winds, from the 
extremity of earth to the 
extremity of heaven. 

28 " But learn a pa- 
rable from the fig-tree ; 
When its branch is yet 
tender, and the leaves 
shoot forth, ye know that 
the summer is nigh : ^ so 
likewise, when ye see 
these things come to pass, 
know ye that he is nigh, 
even at the doors. ^ Ve- 
rily 1 say unto you, that 
this generation shall not 
pass away, till all these 
things come to pass 
31 Heaven and earth will 
pass away: but my words 
cannot pass away. 

32 " But concerning 
that day or hour knoweth 
no one, neither the angels 
who are in heaven, nor 
the Son, but the Father. 



MATT. XXIV. 
great sound of a trumpet, 
and they will gather to- 
gether his elect * from 
the four winds, from one 
extremity of heaven to 
the other, f 

32 " But learn a para- 
ble from the fig-tree ; 
When its branch is yet 
tender, and the leaves 
shoot forth, ye know that 
summer is nigh : 33 so 
likewise, when ye see all 
these things, know ye 
that he is nigh, even at 
the doors. 34 Verily I 
say unto you, This gene- 
ration will not pass away, 
till all these things come 
to pass. 35 Heaven and 
earth will pass away, 
but my words cannot 
pass away. 

36 u But concerning that 
day and hour knoweth 
no one, not even the 
angels of heaven, but 
[my] Father only. 37 But 
as the days of Noah, so 
will also be the coming 
of the Son of man. 38 For 
as in the days that were 
before the flood they were 
eating and drinking, 
marrying and giving in 
marriage, until the day 
that Noah entered into 
the ark, 39 and knew not 
until the flood came, and 
took them all away ; so 
will also be the coming 
of the Son of man 



* See Note * p. 216. 

t a-K aKpoJV ovpavuv ktag n/cpwv avT(ov. In Mark the expression is, air aKpov yrjQ 
iojc UKpov ovpavov. 

J Or, deliverance, a7To\vrpio(Ttg, 



LUKE XXI. 
lift up your heads ; for 
your redemption J draw- 
eth nigh." 



29 And he spake a pa- 
rable to them ; " Behold 
the fig-tree, and all the 
trees : 30 when they now 
put forth leaves, seeing 
this,ye know of yourselves 
that the summer is now 
nigh. 31 So likewise, 
when ye see these things 
come to pass, know ye 
that the kingdom of God 
is nigh. 32 Verily I say 
unto you, This generation 
will not pass away, till 
all things come to pass. 
33 Heaven and earth will 
pass away: but my words 
cannot pass away. 



PART VIII.] 



TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



219 



MATT. XXIV. 

40 Then two will be in 
the field; the one is tak- 
en, and the other is left. 

41 Two women will be 
grinding at the mill; 
one is taken, and the 
other is left. 



42 " Watch therefore : 
for ye know not at what 
hour your Lord cometh. 



43 Now ye know this, that 
if the master of the house 
had known in what watch 
the thief would come, he 
would have watched, 
and not have suffered 
his house to be broken 
through.* 44 Therefore 
be ye also ready : for at 
an hour when ye think 
not, the Son of man 
cometh. 



MARK XIII. 



33 " Take ye heed, 
watch, and pray : for 
ye know not when the 
time is. 



34 The Son of 
man is as a man going 
into a far country, who 
left his house, and gave 
authority to his servants, 
and to every one his 
work, and charged the 
porter to watch. 



LUEE XXI. 



34 " But take heed to 
yourselves, lest at any 
time your hearts be 
weighed down with sur- 
feiting, and drunkenness, 
and cares of this life, and 
that day come upon you 
unawares. 35 For as a 
snare it will come on all 
that dwell on the face 
of the whole land. 

36 " Watch ye therefore, 
praying always, that ye 
maybe accounted worthy 
to escape all these things 
that are about to come 
to pass, and to stand be- 
fore the Son of man. 

Ch. xii. 39 " Now ye 
know this, that if the 
master of the house 
had known at what 
hour the thief would 
come, he would have 
watched, and not have 
suffered his house to be 
broken through.* 40 Be 
ye therefore also ready : 
for at an hour when ye 
think not, the Son of man 
cometh." 



JOHN 



See Note J p. 178. The passage? from Luke xii. are repeated here (o shew the correspondence, 



220 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART Fill. 



MATT. XXIV. 
45 Who then is the 
faithful and wise ser- 
vant, whom his lord* 
hath made rulerf over his 
household, to give them 
meat in due season? 
46 Blessed is that servant, 
whom his lord when he 
cometh shall find so 
doing. 47 Verily I say 
unto you, that he will 
make him ruler over all 
his possessions. 48 But 
and if that evil servant 
say in his heart, * My 
lord delayeth his com- 
ing ; ' 45 and begin to 
heat his fellow-serrants, 
and eat and drink with 
the drunken ; M the lord 
of that servant will come 
in a day in which he 
looketh not for him, and 
at an hour of which he 
is not aware, 51 and will 
cut him in sunder, X and 
will appoint him his por- 
tion with the hypocrites : 
there will be weeping 
and gnashing of teeth." 



MARK XIII. 



35 Watch 
ye therefore : (for ye 
know not when the mas- 
ter § of the house cometh ; 
at evening, or at mid- 
night, or at cock-crowing, 
or at morning :) 36 lest 
coming suddenly he find 
you sleeping. 37 And 
what I say unto you I 
say unto all, Watch.'' 



LUKE [XII.] 
42 But the Lord said, 
" Who is then the faith- 
ful and wise steward, 
whom his lord * will 
make ruler overhishouse- 
hold, to give them their 
portion of food in due 
season? 43 Blessed is 
that servant, whom his 
lord when he cometh shall 
find so doing. 44 Truly I 
say unto you, that he 
will make him ruler over 
all his possessions. 45 But 
if that servant say in his 
heart, ' My lord delayeth 
his coming ; » and shall 
begin to beat the men- 
servants and the maid- 
servants, and to eat and 
drink, and to be drunk- 
en ; 46 the lord of that 
servant will come in a 
day in which he looketh 
not for him, and at an 
hour of which he is not 
aware, and will cut him 
in sunder, J and will 
appoint him his portion 
with the unfaithful." 



* See Note * p. 179. 

t Or, hath set, KaT(.GTt]Gtv. The same verb occurs in the 47th verse, and in ch. xxv. 21, 23; as also 
in Luke xii- 14, 42, 44 ; but in no other parts of the Gospels. 



J See Note t p. 179. 



o Kvpiog. 



PART FIJI.] TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



221 



SECT. VII. 
Discourses on the Mount of Olives : Part II. The Ten Virgins 
the Talents : the Last Judgment. 



matt. xxv. 
" Then will the kingdom of heaven be like unto 
ten virgins, who took their lamps, and went forth to 
meet the bridegroom. 2 And five of them were wise,* 
and five were foolish. 3 Those that were foolish took 
their lamps and took no oil with them : 4 but the 
wise took oil in their vessels with their lamps. 5 Now 
while the bridegroom tarried, they all slumbered 
and slept. 6 But at midnight there was a cry made, 
' Behold the bridegroom cometh ; go ye forth to 
meet him.' 7 Then all those virgins arose, and 
trimmed their lamps. 8 And the foolish said unto 
the wise, ' Give us of your oil ; for our lamps are 
going out.' 9 But the wise answered, saying, ' Not 
so ; lest there be not enough for us and you : go ye 
rather to them that sell, and buy for yourselves.' 

10 And while they were going to buy, the bridegroom 
came ; and the virgins that were ready went in with 
him to the marriage-feast ; and the door was shut. 

11 And afterward the other virgins also come, saying, 
' Lord, Lord, open to us.' 12 But he answered and 
said, ' Verily I say unto you, I know you not.' — 
13 Watch therefore, for ye know neither the day nor 
the hour. 

14 « jr or fag § on j man i s as a man traveling into 

a far country,! who called his own servants,;}; and 
delivered unto them his possessions. 15 And unto one 
he gave five talents, to another two, and to another 
one ; to every man according to his ability ; and 
straightway took his journey. 16 Then he that re- 
ceived the five talents went and traded with them, 
and made other five talents. " And likewise he that 
received the two, he also gained other two. 18 But 
he that received the one went and digged in the 
earth, and hid his lord's money. 19 After a long 
time the lord of those servants cometh, and reckoneth 



MARK 



LUKE 



JOHN 



* Or, prudent, (ppovijxoi. And so throughout the parable. 

t Or, going afar off, airodrmuv : so in ver. 15, CLTredrjiinGev, went afar off. These renderings 
would maintain the desirable uniformity. 

% Throughout this parable, the original for savant is dovXog i and for lord, Kvpiog. Newcome 
renders this master, or (ver. 20, 22, 24.) Sir. 



222 



FROM OUR LORD'S ARRIVAL AT BETHANY, 



[PART VIII. 



MATT. XXV. 
•with them. 20 And he that receiyed the five talents 
came and brought other five talents, saying, ' Lord, 
thou deliveredst unto me five talents : behold, I have 
gained five other talents beside them.' 21 His lord 
said unto him, ' Well done, good and faithful ser- 
vant ! thou hast been faithful over a few things, I 
-will make thee ruler over many things : enter thou into 
the joy of thy lord.' 22 And he also that received the 
two talents came and said, ' Lord, thou deliveredst 
unto me two talents : behold, I have gained two 
other talents beside them.' 23 His lord said unto 
him, ' Well done, good and faithful servant 1 ' thou 
hast been faithful over a few things, I will make thee 
ruler over many things: enter thou into the joy of thy 
lord ' 24 And be also who received the one talent 
came and said, ' Lord, I knew thee, that thou art a 
hard man, reaping where thou hast not sown, and 
gathering where thou hast not scattered ; K and I 
was afraid, and went and hid thy talent in the earth : 
lo, there thou hast thine own.' M But his lord an- 
swered and said unto him, ' Thou wicked and sloth- 
ful servant ! thou knewest that I reap where I have 
not sown, and gathered where I have not scattered 1 
27 thou oughtest therefore to have put my money to 
the exchangers, * and then at my coming I should 
have received mine own with interest. 28 Take 
therefore the talent from him, and give it unto him 
-which hath ten talents. 29 For unto every one that 
hath f shall be given, and he shall have abundance : 
but from him that hath not j- shall be taken away 
even that which he hath. 30 And cast out the un- 
profitable servant into the outer darkness : there will 
be weeping and gnashing of teeth.' 

31 " But when the Son of man shall come in his 
glory, and all the angels with him, then will he sit 
upon the throne of his glory : 32 and before him will 
be gathered all nations : and he will separate them 
from one another, as the shepherd separateth the 
sheep from the goats : 33 and he will set the sheep 
on his right hand, and the goats on the left. 34 Then 
will the King say unto them on his right hand, 
* Come, ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world : 



MARK 



LUKE 



JOHN 



* Or, the bankers, toic Tpairi pirate, as in Luke xix. 23, £7n Ti]V rpenrt^av, to the bank. 
See Note t p. 186. 



t Or, hath acquired more hath not acquired more— (i. e. than was given him.) 



PART VU1.\ TILL THE DAY ON WHICH HE ATE THE PASSOVER. 



223 



MATT. XXV. 
35 for I was hungry, and ye gave me to eat : T was 
thirsty, and ye gave me drink : I was a stranger, and 
ye took me in : * 36 naked, and ye clothed me : I was 
sick, and ye visited me : I was in prison, and ye 
came unto me.' 37 Then will the righteous answer 
him, saying, ' Lord, when saw we thee hungry, and 
fed thee ? or thirsty, and gave thee drink 1 38 when 
saw we thee a stranger, and took thee in ? or naked, 
and clothed thee ? a9 and when saw we thee sick, 
or in prison, and came unto thee ? ' 40 And the 
King will answer and say unto them, ' Verily I say 
unto you, Inasmuch as ye did it unto one of the 
least of these my brethren, ye did it unto me.' 
41 Then will he say also unto them on the left hand, 
'Depart from me, ye cursed, into the everlasting fire,f 
prepared for the devil and his angels : 42 for I was 
hungry, and ye gave me not to eat : I was thirsty, 
and ve gave me no drink : 43 1 was a stranger, and 
ye took me not in : naked, and ye clothed me not : 
sick, and in prison, and ye visited me not.' 44 Then 
will they also answer, saying, ' Lord, when saw we 
thee hungry, or thirsty, or a stranger, or naked, or 
sick, or in prison, and did not minister unto thee % > 
45 Then will he answer them, saying, ' Verily I say 
unto you, Inasmuch as ye did it not to one of the 
least of these, ye did it not to me.' 46 And these 
will go away into everlasting punishment, J but the 
righteous into everlasting life." 



MARK 



LUKE 



JOHN 



SECT. VIII. 

The Sanhedrim consult how to put Jesus to Death : Judas offers to 
deliver him up to them. 



MATT. XXVI. 
And it came to pass, 
when Jesus ended all 
these words, he said un- 
to his disciples, * " Ye 
know that after two 
days is the passover, 
and the Son of man is 
delivered up to be cru- 
cified." 



MARK 



LUKE 



JOHN 



* Or, received me as your guest, GVVi]yaytTf. /x£ 
common rendering suits these best. 



t tiC TO 7TVQ TO UU0V10V. 



And so in the corresponding parts : but the 
X KoXaoiv auoviov %(x)t]v cauviov. 



224 



THE DAY BEFORE OUR LORD ATE THE PASSOVER. 



[PART VIII. 



MATT. XXVI. 



3 Then assembled to- 
gether the Chief Priests, 
and the Scribes, and the 
Elders of the people, at 
the palace of the High 
Priest, who was called 
Caiphas ; 4 and they con- 
sulted that they might 
take Jesus by craft, and 
put him to death. 5 But 
they said, " Not during 
the feast, lest there should 
be a tumult among the 
people." 

f u Then one of 
the twelve, called Ju- 
das Iscariot, went un- 
to the Chief Priests, 
15 and said, " What are 
ye willing to give me, 
and I will deliver him 
up unto you ? " And 
they paid J him thirty 
pieces of silver. 16 And 
from that time he sought 
opportunity to deliver 
him up. 



MARK XIV. 



After two days* was 
the passover, nn&the feast 
of unleavened bread : 
and the Chief Priests and 
the Scribes sought how 
they might take him by 
craft, and put him to 
death. 2 But they said, 
" Not during the feast, 
lest there should be a 
tumult of the people." 



f 10 And Judas Iscariot, 
one of the twelve, went 
unto the Chief Priests, 
to deliver him up unto 
them. H And when they 
heard it, they were glad, 
and promised to give him 
money. And he sought 
how he might opportune- 
ly deliver him up. 



LUKE XXI. 

( 37 Now in the day time 
he had been teaching in 
the temple ; and at night 
he had gone out and 
passed the night at the 
mount that is called the 
mount of Olives. 38 And 
all the people came to 
him in the temple early in 
the morning, tohear him .) 

Ch. xxii. But the feast 
of unleavened bread drew 
nigh, which is called 
the Passover. 2 And the 
Chief Priests and Scribes 
sought how they might 
destroy him ; for they 
feared the people. 



3 Then Satan entered 
into Judas surnamed 
Iscariot, who was of the 
number of the twelve. 
4 And he went and com- 
muned with the Chief 
Priests and the Prefects 
of the temple, how he 
might deliver him up un- 
to them. 5 And they were 
glad, and covenanted to 
give him money. 6 And 
he promised ; and he 
sought opportunity to de- 
liver him up unto them 
apart from the multitude. 



• Or, vulhin two days, [itra Svo rjfiepag. See Schleusner, § 4. In Matt, xxvii. 63, \ii.ra rptig 
ijfxepciQ, (comp. ver. 64, ' until the third day',) obviously means, ' within three days.' This force of jufra, 
with the accusative, is Hellenistic and unusual; but it entirely accords with the general import, and with 
the probable derivation of \ii.Ta.— N. B. This Note applies also to Matt. xxvi. 2, in page 223. 

t Between the 5th and 14th verses in Matthew, and the 2d and 10th in Mark, are introduced the circum- 
stances at the house of Simon the Leper, placed by St. John on an earlier day. See Note, p. 191. In the 
two first Gospels, the record of them may be regarded as a parenthesis ; and they appear inserted here to 
explain the reason of Judas'* conduct. X Or, weighed out to bim, tor^r/ar. 



The following Part is occupied with the transactions of one day, beginning with the 
sunset of the evening on which our Saviour ate the passover, and ending with the 
sunset after his burial. As we know (see John xix. 31.) that he was crucified on the 
day before the Jewish sabbath — which began on Friday at sunset — there is no doubt 
that he ate the passover on the Thursday evening. Yet it is clear (see John xviii. 28. 
compared with Matt, xxvii. I.) that the Chief Priests and Elders had not eaten the 
passover when they delivered him up to Pontius Pilate on the morning of Friday. It is 
further clear from Josephus (see Bell. Jud. L. VI. c. ix. § 3.) that, at least as the general 
custom, the lambs for the passover were killed between three and five, in the afternoon, 
on the 14th of Nisan; and (Ant. L. III. c. x.) that they were eaten that evening, viz. 
in the beginning of the loth. The Chief Priests and Elders, therefore, must have eaten 
the passover on the evening of Friday, the day on which our Lord was crucified. 

It is further clear, from the records of St. Mark and St. Luke, (see Part IX. 
Sect. I.) that they regarded the day on which our Lord ate the passover, as the very day 
on which the paschal lamb was to be killed. 

The Law enjoined (Exod. xii. 6.) that the lamb should he killed on the 14th day of 
the first month, in the evening : " literally, (says Mr. Wellbeloved on the passage,) 
between the tivUiyhts, i. e. most probably, between sunset and darkness." On this point 
there has been, however, diversity of interpretation ; some reckoning from three till 
sunset, and others from noon to sunset. " Of these three modes of reckoning, (Mr. W. 
continues,) the first suits best the celebration of the first passover" ; but it is obvious 
that in the time of Josephus the second was the one adopted. 

The account of Josephus of course respected the system of the Pharisees, to which sect 
he belonged ; and before his time, this may have become almost universal. But those of 
the Jews who neglected the traditions of the Pharisees, and followed the literal inter- 
pretation of the scriptures, might be expected to kill the lamb after sunset on the 14th 
of the first month ; i. e. at the commencement of that day, instead of the close of it, as 
the Pharisees did. Jennings (Jewish Antiquities, Vol. II. p. 182.) states that the 
Karaites did not kill the lamb till after sunset, between that and the end of twilight: 
Kuinoel also states, (on Matt. xxvi. 17.) that the Sadducees interpreted the direction for 
the time of killing the lamb to denote between six and seven in the evening. 

As the lamb was to be slain on the 14th of the month, and eaten on the same night, 
those who killed it after smiset must have eaten it on the evening before those who 
killed it in the afternoon of the 14th : the former ate it in the evening of the 14th ; 
the latter, on the evening of the 15th. 

In a. d. 30, which was, most probably, the year of the Crucifixion, the full-moon at 
Jerusalem occurred about half-past ten p. m. on Thursday, the 6th of April ; and the 14th 
of Nisan comprehended the twenty-four hours from the sunset of that Thursday. Ac- 
cording to the preceding views, the Scripturalists would kill the lamb after sunset on 
the Thursday, and eat the passover that evening : the Traditionalists would kill the 
lamb in the afternoon of Friday, and eat it on Friday evening, after the Sabbath had 
begun. 

The Feast of Unleavened Bread lasted seven days after the day on which the passover 
was killed : but as on that day the Jews removed all leaven from their houses, 
and ate only unleavened bread, the Feast of Unleavened Bread (as appears from 
Josephus) was sometimes reckoned eight days ; and the day on which the passover was 
slain was, on that reckoning, the first day of Unleavened Bread. This then began at 
sunset on the Thursday. 

This solution of the apparent discrepancy in the expressions of the Evangelists, 
respecting the Last Passover, appears quite satisfactory. It was suggested by the before- 
mentioned statement of Jennings ; and it is actually given and approved by Kufnoel. 



Dates of the Occurrences in Part IX. 



According to the Jewish modes of calculation, any time between the sunset on 
Saturday and the sunset on Sunday, i. e. the 9th of Nisan, would answer the designation 
1 six days before the Passover ' in John xii. 1 . (Part VI EL Sect, i.) If our Lord passed 
the night at the house of Zacchams (see Note f p. 185,) then he probably arrived at 
Bethany in the forenoon of Sunday. Upon this calculation the following distribution 
is made of the events included in the ' Six Days.' 



3. Monday. 



Nisan April 

9 f g "| 2. Sunday. 
10 
11 
12 
13 
14 



i » y 



L§ J 7 



Our Lord arrives at Bethany: the Supper at the house of Simon. 
Public Entry into Jerusalem : * Voice in the Temple. 

4. Tuesday. Miracle on the Barren Fig-tree : The Temple cleared. 

5. Wednesday. The Last Day in the Temple : Prophecy on the Mount of Olives. 
Thursday. Christ at Bethany : in the Evening goes to Jerusalem. 
Friday. The Crucifixion. 



Events of the 14th of Nisan: i. e.from Sunset on Thursday to Sunset on Friday. 



Sunset. 
9— 11. P. M. 
Midnight. 

1. A. M. 



3. 

Sunrise. 

7. A. M. 

9. 

9i " 
Noon. 

3. P. M. 



4. 

Sunset. 



The Sadducees begin to slay the lamb for their Passover. 

Christ in the Paschal Chamber. 

The Agony in the Garden of Gethsemane. 

Christ betrayed by Judas : then taken to the house of Annas, and after- 
wards to the palace of Caiaphas, where he was kept, till sunrise, before 
the High Priest and his partisans in the Sanhedrim, who were seeking 
for witnesses against him j and by them pronounced worthy of death. 

The (second) Cockcrowing. 

Assembling of the Sanhedrim in their Hall in the Temple : they condemn 
Christ. 

Our Lord is taken before Pilate, who sends him to Herod, by whom he 
is sent back to Pilate. 

Condemnation of Christ by Pontius Pilate. 

Christ crucified. 

The darkness begins which spread over the whole land for three hours. 

Our Saviour expires, at the hour of Evening Sacrifice, when the Pharisees 
and their followers were beginning to slay the lamb for their Passover. 
The Veil of the Temple rent from top to bottom. 

Christ taken down from the Cross, hastily embalmed, and then interred. 

Beginning of the Sabbath. 



* Mr. Greswell also (Diss. Vol. III. p. 19.) refers to the Monday our Lord's " procession to the temple ; " 
the common opinion, he properly observes, " rests on no better authority than that of prescription." 



RECORDS OF CHRIST'S MINISTRY, 



PART IX. 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



SECT. I. 

Peter and John commissioned to prepare for the Paschal Supper. 



MATT. XXVI. 
17 Now on the first 
day of unleavened bread 
the disciples came to 
Jesus, saying [unto him,] 
" Where wilt thou that 
we make ready for thee 
to eat the passover ? " 
18 And he said, " Go into 
the city to such a man, 
and say unto him, The 
Teacher saith, My time 
is near ; I keep the pass- 
over at thy house with 
my disciples." 19 And 
the disciples did as Jesus 
commanded them : and 
they made ready the 
passover. 



MARK XIV. 
12 And on the first 
day of unleavened bread, 
when they killed the 
passover, his disciples 
said unto him, " Where 
wilt thou that we go and 
make ready that thou 
mayesteat the passover?" 
13 And he sendeth two of 
his disciples, and saith 
unto them, " Go ye into 
the city, and there will 
meet you a man bearing 
a pitcher of water : fol- 
low him. u And where- 
soever he shall enter in, 
say ye to the master of 
the house, The Teacher 
saith, Where is the guest- 
chamber, in which I may 
eat the passover with my 
disciples? 15 And he 
will shew you a large 
upper room furnished 
and ready : there make 
ready for us." l6 And his 



LUKE XXII. 

7 Now the day of 
unleavened bread came, 
when it was necessary 
for the passover to be 
killed. 8 And he sent 
Peter and John, saying, 
" Go and make ready for 
us the passover, that we 
may eat it.*' 9 And they 
said unto him, " Where 
wilt thou that we make 
ready ? " 10 And he said 
unto them, " Behold, 
when ye have entered 
into the city, a man 
will meet you, bearing a 
pitcher of water ; follow 
him into the house where 
he entereth in. n And 
ye shall say to the 
master of the house, 
The Teacher saith unto 
thee, Where is the guest- 
chamber, in which I may 
eat the passover with my 
disciples? 12 And he 



JOHN 



228 



THB LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



t PART IX. 



MATT. 



MARK XIV. 
disciples went forth, and 
came into the city, and 
found as he said unto 
them : and they made 
ready the passover. 



LUKE XXII. 
will shew you a large 
upper room furnished : 
there make ready." 13 And 
they went away, and 
found as he said unto 
them : and they made 
ready the passover. 



JOHN 



SECT. II. 

Circumstances at the Paschal Table before the Institution of the 
Lord's Supper.* 



MATT. XXVI. 

20 Now when even- 
ing came, he placed 
himself at table with 
the twelve. 



MARK XIV. 
17 And when even- 
ing came, he goeth 
with the twelve. 



LUKE XXII. 
14 And when the 
hour came, he placed 
himself at table,f and 
the twelve apostles 
with him. 15 And 
he said unto them, 
" With desire I have 
desiredj to eat this 
passover with you be- 
fore 1 suffer : 16 for 
I say unto you, I 
shall not any more 
eat of it, until it be 
fulfilled in the king- 
dom of God." 
§ 



JOHN 



* The order of those occurrences which are recorded, appears to have been as follows :— 1. Introductory 
observations of our Lord. 2. Observations in relation to the contention of the Apostles respecting pre- 
cedency. 3. Jesus washes their feet, and discourses thereon. 4. He announces the treachery of Judas; 
after which this Apostle withdraws. 3. Declarations to the Apostles, including the first announcement of 
Peter's denial of him.— Then followed the institution of the Lord's Supper, as given in the following 
Section. 

+ Here the verb is avSTTSCS : in Matthew it is aveKUro. The first refers to the act of reclining, 
the latter to the state of recumbency. The engraving of the Last Supper from Poussin, (one of the Sept 
Sacremens,) represents our Lord and the Apostles in the recumbent posture ; thus truly picturing the 
reality. (See Note \ p. 67.) Another of the Sept Sacremens gives the scene in the house of Simon the 
Pharisee, (Part V. Sect, ii.) in the same correct manner. 

% Or, (without the idiom,) I have earnestly desired, t7ri2rvfjt,iq, t7re$V[xr)rTa. 

§ Here St. Luke introduces the institution of the Lord's Supper ; first, however, giving by itself a 
portion of the part respecting the cup. This seerns clear on comparing the other accounts. St. Luke 
appears to have had, in the materials for his narrative of these circumstances, detached statements of 
different parts ; the connexion of them is best determined by the Gospels of Matthew and Mark, with the 
aid of St. John's. 



PART 1X.1 



CIRCUMSTANCES AT THE PASCHAL TABLE. 



229 



MATT. 



MARK 



LUKE XXII. 

24 Now there was 

even a strife among 

them, which of them 

seemed to be greatest. 

25 And he said unto 
them, " The kings of 
the Gentiles exercise 
dominion over them ; 
and they that exercise 
authority over them 
are called benefactors. 

26 But ye shall not 
act thus : but let the 
elder among you be 
as the younger ; and 
him that leadeth as 
he that serveth. 27 For 
whether is greater, 
he that is at table, 
or he that serveth I 
is not he that is at 
table? but I am 
among you as he that 
serveth. 28 Now ye 
are they who have 
continued with me 
in my trials. 29 And 
I appoint unto you a 
kingdom, as my Fa- 
ther hath appointed 
unto me ; 30 that ye 
may eat and drink at 
my table in my king- 
dom : and ye shall 
sit on thrones, judg- 
ing the twelve tribes 
of Israel." 



JOHN XIII. 



Now before the 
feast of the passover,* 
Jesus knowing that 
his hour had come, 
that he should depart 
out of this world un- 
to the Father, having 
loved his own that 
were in the world, he 



* See the statements respecting the time of eating the passover in p. 225. 



230 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART JX. 



MATT. 



MARK 



LUKE 



JOHN XIII. 
loved them unto the 
end. 2 And supper 
having come, (the 
devil having already 
put into the heart of 
Judas Iscariot, son of 
Simon, to betray him ;) 
3 [Jesus] knowing 
that the Father had 
given all things into 
his hands, and that 
he came forth from 
God, and was going 
to God ; 4 riseth from 
supper, and layeth 
aside his garments ; 
and he took a towel, 
and girded himself. 
5 After that he poureth 
water into a basin, 
and began to wash 
the feet of the dis- 
ciples, and to wipe 
them with the towel 
wherewith he was 
girded. 6 He cometh 
therefore to Simon 
Peter : [and] that 
apostle saith unto 
him, " Lord, dost 
thou wash my feet ?" 
7 Jesus answered and 
said unto him, " What 
I do thou knowest 
not now ; but thou 
wilt know after- 
wards." 8 Peter saith 
unto him, " Thou 
shalt never wash my 
feet." Jesus answer- 
ed him, " If I wash 
thee not, thou hast 
no part with me." 
9 Simon Peter saith 
unto him, " Lord, not 
my feet only, but also 
my hands and my 
head." 10 Jesus saith 



PART IX.] 



CIRCUMSTANCES AT THE PASCHAL TABLE. 



231 



MATT. 



MARK 



LUKE 



* Or, Master, o Kvpiog : and so in other parts of this passage. 
1 alroGToXog, the messenger, the apostle. 



JOHN XIII. 

unto him, " He that 
hath bathed needeth 
not to wash except 
his feet, but is wholly 
clean : and ye are 
clean, but not all." 
11 (For he knew who 
was delivering him 
up : therefore said 
he, rf Ye are not all 
clean.") 12 When 
therefore he had 
washed their feet, 
and had taken his 
garments, and again 
placed himself at 
table, he said unto 
them, " Know ye 
why 1 have done this 
for you ? 13 Ye call 
me Teacher and 
Lord : * and ye say 
well ; for so I am. 
14 If I therefore, your 
Lord and Teacher, 
have washed your 
feet, ye also ought 
to wash one another's 
feet 15 For I have 
given you an example, 
that ye also should 
do as I have done to 
you. 16 Verily, verily, 
I say unto you, The 
servant is not greater 
than his lord; neither 
he that is sentf great- 
er than he that sent 
him. 17 If ye know 
these things, blessed 
are ye if ye do them. 
is « j speak n ot 

concerning you all i 
I know whom I have 
chosen : but (that 



232 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX 



MATT. XXVI. 



21 And while they 
were eating, he said, 
" Verily I say unto 
you, One of you will 
deliver me up." 22 And 
they were exceeding 
sorrowful, and began 
every one of them to 
say unto him, " Lord, 
is it I ? " 23 And he 
answered and said, 
" He that dippeth his 
hand with me in the 
dish, the same will 
deliver me up. 



24 The 
Son of man indeed 
goeth as is written 
concerning him : but 
woe for that man by 
whom the Son of man 
is delivered up ! good 
were it for that man 
if he had not been 
born." * 



MARK XIV. 



18 And while they 
were at table, and 
were eating, Jesus 
said, " Verily I say 
unto you, One of you 
that eateth with me 
will deliver me up." 
19 And they began to 
be sorrowful, and to 
say unto him one by 
one, "Is it I?" and 
another said, " Is it 
I ? » 20 And he an- 
swered and said unto 
them, "It is one of 
the twelve, he that 
dippeth with me in the 
dish. 21 The Son of 
man indeed goeth, as 
is written concerning 
him : but woe for 
that man by whom 
the Son of man is 
delivered up ! good 
were it for that man 
if he had not been 
born." * 



LUKE XXII. 
Ps. 41 ; 9. 



21 "But, behold, the 
hand of him that 
delivereth me up is 
with me on the table. 
22 And the Son of 
man indeed goeth, ac- 
cording to what hath 
been determined: but 
woe for that man by 
whom he is delivered 
up!" 23 And they be- 
gan to inquire among 
themselves, which of 
them it could be that 
was about to do this 
thing. 



JOHN XIII. 
the scripture may be 
fulfilled,) * He thai 
eateth bread with me 
hath lifted up his hee] 
against me.' 19 Now 
I tell you before it 
cometh to pass, that 
when it cometh to 
pass, ye may believe 
that I am he. 20 Ve- 
rily, verily, I say 
unto you, He that 
receiveth whomsoever 
I send, receiveth me ; 
and he that receiveth 
me, receiveth him that 
sent me." 

21 When Jesus had 
said these things, he 
was troubled in spirit, 
and testified, and 
said, " Verily, verily, 
I say unto you, One 
of you will deliver 
me up." 22 The 
disciples [therefore] 
looked at one ano- 
ther, doubting con- 
cerning whom he 
spake. 23 Now there 
was leaningf on the 
bosom of Jesus one 
of his disciples, whom 
Jesus loved. 24 Simon 
Peter therefore beck- 
oneth to him, to in- 
quire who it might 
be concerning whom 
he spake. 25 And he, 
leaning + on the bo- 
som of Jesus, saith 
unto him, " Lord, 
who is it ? " 26 Jesus 
answered, " It is he, 



* Lit. it had been good for him if that man had not been born. 

t Or, reclining, avaKUfliVOC. J Or, reclining, £7rt7r£(TWj/. See Note t P- 22S. 



PART IX.] 


CIRCUMSTANCES AT THE PASCHAL TABLE, 


233 


MATT. XXVI. 

i 


MARK 


LUKE 


JOHN XIII. 
to whom I shall give 
a sop,f when I have 
dipped it." And when 
he had dipped the 
sop, he gave it to 


i 






Judas Iscariot, son of 


25 Then Ju. 
das, he that delivered 
him up, answered 
and said, " Rabbi, is 
it I?"* He said unto 
'him, " Thou hast 
said." 

: 






Simon. 27 And after 
the sop, then Satan 
entered into him. 
Jesus therefore saith 
unto him, " What 
thou doest, do quick- 
ly." 28 Now no one 
of those who were at 
table knew for what 
intent he spake this 
unto him. 29 For 


t 






some thought, (be- 


31 






cause Judas had the 


i 






bag,) that Jesus had 


i 






said unto him, " Buy 


(i 

5 






those things which we 
have need of for the 


T 

9 






feast;" or, that he 
should give some- 


■i 

9 
9 

9 

1 
ll 

t ! 
D 1 

• ■ 

hi 






thing to the poor. 
30 He therefore, hav- 
ing received the sop, 
straightway went out. 
Now it was night. 

31 When he went 
out, % Jesus said, 
" Now is the Son of 
man glorified, § and 
God is glorified by 
him. 32 If God is 
glorified by him, God 
also will glorify him 
by himself, and will 
straightway glorify 



Mrjri eyio £ijwt : so ver. 22. In Mark, without £if«. 



t Or, piece of 



\pO)[Xl 



1 X At the beginning of ver. 31, Griesbach omits ovv, therefore ; and this allows, if the arrangement of 
>ccurrences render it desirable, to connect the first clause with the preceding verse, thus — ' Now it was 
light when he went out.' 

§ edo%aG$r) : in each of the three instances, Kuinoel says, the preterite is thus used, prophetically, 
o denote what is about speedily and most certainly to come to pass. 



234 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART IX. 



MATT. 



MARK 



LUKE XXII. 



JOHN XIII. 

him. M My chil- 
dren, yet a little 
while I am with you. 
Ye will seek me : 
and as I said unto 
the Jews, ' Whither 
I go, ye cannot come ;' 
so now I say to you. 

34 A new command- 
ment I give unto you, 
That ye love one 
another j as I have 
loved you, that ye 
also love another. 

35 By this will all 
men know that ye are 
my disciples, if ye 
have love one to 
another." ** Simon 
Peter saith unto him, 
" Lord, whither goest 
thou ? " Jesus an- 
swered him," Whither 
I go, thou canst not 
follow me now j but 
thou wilt follow [me] 
hereafter." 37 Peter 
saith unto him," Lord, 
why cannot I follow 
thee [now]? I will 
lay down my life for 
thy sake." 38 Jesus 
answered [ him, ] 
" Wilt thou lay down 
thy life for my sake } 
Verily, verily, I say 
unto thee, The cock 
will not crow,* till 
thou hast denied me 
thrice." 



31 And the Lord 
said, " Simon, Simon, 
behold, Satan hath 
sought for you, that 
he may sift you as 



• This refers to the ,second cock-crowing, peculiarly so denominated : about the commencement of 
the morning watch. See Mark xiii. 35.— See also Note • p. 245. 



CIRCUMSTANCES AT THE PASCHAL TABLE. 



235 



MARK 



LUKE XXII. 

wheat : 32 but I have 
prayed for thee, that 
thy faith fail not 
utterly : and when 
thou hast returned, 
strengthen thy bre- 
thren." 33 But he 
said unto him, " Lord, 
I am ready to go with 
thee, both to prison, 
and to death." 34 And 
he said, « I say unto 
thee, Peter, the cock 
will not crow this 
day,* before thou hast 
thrice denied that 
thou knowest me."f 
35 And he said 
unto them, " When 
I sent you without 
purse, and bag, and 
sandals, lacked ye 
any thing ? " And 
theysaid, "Nothing." 

36 He said therefore 
unto them, " But 
now, let him that 
hath a purse, take it, 
and likewise his bag : 
and let him that hath 
no sword, sell his gar- 
ment, and buy one. 

37 For I say unto 
you, that this which 
is written must yet 
be accomplished in 
me, ' And he was 
reckoned among the 
transgressors : ' for 
the things concerning 



JOHN 



Is. 53; 12. 



* See Note in the preceding page. 

t It appears quite clear that the warning recorded by Luke, and that by John, occurred in the 
paschal chamber; and that the warning recorded by Matthew and Mark was given on the way 
to Gethsemane : but it is by no means clear at what exact period that recorded by Luke was given, and 
whether or not it is identical with that recorded by St. John. It is placed where, on the whole, it seemi 
roost likely to have occurred. In this case there were three separate warnings.— See Gretwell. 



236 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART IX. 



MATT, 



MARK 



LUKE XXIT. 
me have an end." * 
38 And they said, 
" Lord, behold, here 
are two swords." 
And he said unto 
them, "Jt is enough." 



JOHN 



SECT. III. 

The Lord's Supper instituted. 



MATT. XXVI. 

26 Now as they were 
eating, Jesus took 
bread, and blessed, 
and brake if, and gave 
to the disciples, and 
said, " Take, eat : this 
is my body." 27 And 
he took the cup, and 
gave thanks, and gave 
it to them, saying, 
" Drink ye all of it ; 
28 for this is my blood 
of the new covenant, 
which is shed for ma- 
ny for the remission 
of sins. 29 But I say 
unto you, I will not 
drink henceforth of 
this fruit of the vine, 
until that day when 
I drink it with you 
anew f in my Father's 
kingdom." 



MARK XIV. 

22 And as they were 
eating, Jesus took 
bread, and blessed, 
and brake it, and gave 
to them, and said, 
" Take : this is my 
body." 23 And he 
took the cup, and 
when he had given 
thanks, he gave it to 
them : and they all 
drank of it. 24 And 
he said unto them, 
" This is my blood of 
the [new] covenant, 
which is shed for 



many. 



Verily I 



say unto you, I will 
drink no more of the 
fruit of the vine, until 
that day when I drink 
it anewf in the king- 
dom of God." 



LUKE XXII. 
19 And he took 
bread, and gave 
thanks, and brake it, 
and gave unto them, 
saying, " This is my 
body which is given 
for you : this do in 
remembrance of me." 
20 In like manner also 
the cup, after having 
supped, saying, "This 
cup is the new co- 
venant in my blood, 
whichisshedforyou." 

+ 

17 And he took the 
cup, and gave thanks, 
and said, " Take 
this, and divide it 
among yourselves : 

18 for I say unto 
you, I will not drink 
of the fruit of the 
vine, until the king- 
dom of God shall 
have come." 



JOHN 

1 Cor. xi. 23—25. 

The Lord Jesus, 
in the night in which 
he was delivered up, 
took bread, and gave 
thanks, and brake it, 
and said, " This is 
my body which is 
broken for you : this 
do in remembrance 
of me." In like man- 
ner also the cup, after 
having supped, say- 
ing, " This cup is the 
new covenant in my 
blood : this do, as 
often as ye drink it, 
in remembrance of 
me." 



* Or, the propJiecies concerning me are now having their accomplishment. 

t Or, in another way, (Kara) kuivov. See Kuinoel. 

% The two following verses appear to be an independent record, but to belong to the institution of the 
Lord's Sappor. 



PART IX.] 



CIRCUMSTANCES AT THE PASCHAL TABLE. 



237 



SECT. IV. 

Consolatory Discourse to the Apostles, while yet at the Paschal Table. 



MATT. 



MARK 



LUKE 



JOHN XIV. 

" Let not your heart be troubled : believe in God 
believe also in me. - In my Father's house are 
many mansions : and if it were not so, I would have 
told you. I go to prepare a place for you. 3 And if 
I go and prepare * a place for you, I will come again, 
and receive you unto myself; that where I am, there 
ye may be also. 4 And whither I go ye know, and 
the way ye know." 5 Thomas saith unto him, 
" Lord, we know not whither thou goest ; and how 
can we know the way ? " 6 Jesus saith unto him, 
" I am the way, and the truth, and the life : no one 
cometh unto the Father, but through me. 7 If ye had 
known me, ye would have known my Father also : 
and from henceforth ye know him, and have seen 
him." 8 Philip saith unto him, " Lord, shew us the 
Father, and it sufficeth us." 9 Jesus saith unto bim, 
" Have I been so long time with you, and yet hast 
thou not known me, Philip ? He that hath seen me 
hath seen the Father ; and how sayest thou, Shew 
us the Father 1 10 Believest thou not that I am in 
the Father, and that the Father is in me? The 
words which I speak unto you I speak not of myself; 
and the Father that dwelleth f in me, he doeth the 
works. n Believe me that I am in the Father, and 
the Father in me : but if not, believe me for the sake 
of the works themselves. 12 Verily, verily, I say unto 
you, He that believeth on me, tbe works that I do 
shall he do also : and greater works than these shall 
he do; because I go unto [my] Father, 13 and 
whatsoever ye shall ask in my name, that I will do, 
that the Father may be glorified in the Son. 14 If 
ye shall ask any thing in my name, I will do it. 

15 « jf y e i ve me, keep my commandments : 
16 and I will pray £ the Father, and he will give you 
another Advocate, § that he may abide with you for 
ever ; || 17 even the Spirit of truth ; which the world 



* Or, And when I have gone and prepared. t Or, abideth, nevti, as in ver. 16. 

t Epwraw, ash, beseech, is thus employed here, and in ch. xvi. 26, xvii. 9, 15, 20. 

§ Or, Helper, or, Comforter. YlapaKXrjTOQ (used only by St. John, here and in ch. xv. 26. xvi. 7. 
1 Ep. ii. 1,) peculiarly denotes a person called to one's aid— to give counsel, to manage one's cause, &c. 
Advocate seems, on the whole, the preferable rendering. The common rendering, Comforter, is not 
altogether without authority, and it suits the occasional import of TrapaKaXeofiai : but analogy and 
usage are against it. 

|| Or, for life, «£ rov aiojva. So VVetstcin and Dp. Pcarce : see Archbp. Newcome's Note. 



238 



THE LAST DAY OF THE SAVIOUR'S MORTALgLIFE. 



[ PART IX. 



MATT. 



MARK 



LUKE 



JOHN XIV. 
cannot receive, because it seeth it not, neither know- 
eth it : but ye know it ; for it abideth with you, 
and will be in you. 18 1 will not leave you orphans : * 
I am coining to you, 19 Yet a little while, and the 
world seeth me no more ; f but ye see me : because 
I live, ye shall live also. 20 In that day ye will 
know that I am in my Father, and ye in me, and I 
in you. 21 He that hath my commandments, and 
keepeth them, he it is that loveth me : and he that 
loveth me will be loved by my Father; and I will love 
him, and will manifest myself unto him." 22 Judas 
(not Iscariot,) saith unto him, " Lord, and how is it 
that thou art about to manifest thyself unto us, and 
not unto the world ? " 23 Jesus answered and said 
unto him, " If any one love me, he will keep my 
word : and my Father will love him ; and we will 
come unto him, and make our abode with him. 
24 He that loveth me not, keepeth not my sayings : 
and the word which ye hear is not mine, but the 
Father's, who sent me. 

25 " These things have I spoken unto you, while 



abiding with you. 



But the Advocate, ± even 



the Holy Spirit which the Father will send in my 
name, he will teach you all things, and will bring 
to your remembrance all things which I have said 
unto you. 

27 " Peace I leave with you ; my peace I give unto 
you : not as the world giveth, give I unto you. Let 
not your heart be troubled, neither let it be afraid. 
28 Ye have heard that I said unto you, I go away, 
and come again unto you. If ye loved me, ye would 
rejoice, because I am going unto the Father : for 
my Father is greater than I. 29 And now I have 
told you before it cometh to pass, that, when it Com- 
eth to pass, ye may believe . 30 Hereafter I shall not 
talk much with you : for the ruler of the world 
cometh, and hath nothing in me. 31 But that the 
world may know that I love the Father, even as the 
Father gave me commandment, so I do. § Arise, 
let us go hence." 



* Or, destitute, optpavovg. 

+ Or, (with, a different punctuation,) I will not leave you orphans : I am coming to you for a little 
while longer; yet the world seeth me no more; &c. 

\ See Note § in preceding page. 

5 Or, (connecting this with the preceding verse,) But he cometh that the world may know that I love 
the Father ; and that as the Father gave me commandment, so I do. 



PART IX.] DISCOURSES BEFORE LEAVING THE PASCHAL CHAMBER. 



239 



SECT. V. 

Our Lord's Discourses on rising from the Paschal Table, before leaving 
the Chamber in which he ate the Passover, 



MATT. MARK JOHN XV. 

" I am the true vine, and my Father is the hus- 
bandman. 2 Every branch in me that beareth not 
fruit he taketh it away : and every branch that beareth 
fruit, he cleanseth* it, that it may bear more fruit. 
3 Now ye are clean through the word which I have 
spoken unto you. 4 Abide in me, and I will abide 
in you. As the branch cannot bear fruit of itself, 
unless it abide in the vine j so neither can ye, unless 
ye abide in me. 5 I am the vine, ye are the branches : 
He that abideth in me, and I in him, he beareth 
much fruit: for without mef ye can do nothing. 
6 If any one abide not in me, he is cast forth as the 
severed branch, and is withered ; and men gather 
them, and cast them into the fire, and they are 
burned. 7 If ye abide in me, and my words abide 
in you, ye shall ask { whatsoever ye will, and it shall 
be done unto you. 8 Herein is my Father glorified, 
that ye bear much fruit ; and ye will thus be my 
disciples. 9 As the Father hath loved me, I also 
have loved you : abide ye in my love. 10 If ye keep 
my commandments, ye will abide in my love ; even 
as I have kept my Father's commandments, and 
abide in his love. n These things have I spoken 
unto you, that my joy in you may abide, and that 
your joy may be made full. 12 This is my command, 
ment, That ye love one another, as I have loved 
you. 13 Greater love hath no one than this, that a 
man lay down his life for his friends. u Ye are my 
friends, if ye do whatsoever things I command you. 
15 Henceforth I call you not servants, § for the 
servant knoweth not what his lord doeth : but I 
have called you friends ; for all things which I have 
heard from my Father I have made known unto you. 
15 Ye have not chosen me, but I have chosen you, 
and appointed you, that ye should go and bear fruit, 
and that your fruit should remain : that whatsoever 
ye shall ask the Father in my name, he may give 
it you. 

* KaSraipsif corresponding with KaSrapoi, clean, in the next verse. 
t Or, severed from me, X M P l Q zpov. So Newcome, Kuinoel, &c. 

t aiTrjfftaSe, § SovKovq — 6 dovXoc, — 6 KvpwQ. 



240 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART IX. 



MATT. 



MARK 



LUKE 



Ps. 69; 4. 



JOHN XV. 

17 " These things I command you, that ye may 
lore one another. 18 If the world hate you, ye know 
that it hated me before it hated you. )9 If ye were 
of the world, the world would love its own : but 
because ye are not of the world, but I have chosen 
you out of the world, therefore the world hateth you. 
20 Remember the word that I spake unto you, The 
servant is not greater than his lord. If they have 
kept my saying, they will keep yours also. 21 But 
all these things will they do unto you for my name's 
sake, because they know not him that sent me. 22 If 
I had not come and spoken unto them, they would 
not have had sin : but now they have no excuse for 
their sin. 23 He that hateth me hateth my Father 
also. 24 If I had not done among them the works 
which no other hath done, they would not have 
had sin : but now have they both seen and hated 
both me and my Father. 25 But this cometh to pass, 
that the word might be fulfilled that is written in 
their law, ' They hated me withouc a cause.' 

26 " But when the Advocate cometh, whom I will 
send unto you from the Father, even the Spirit of 
truth which proceedeth from the Father, he shall 
testify concerning me. 27 And ye also shall bear 
testimony, because ye have been with me from the 
beginning. 

Ch. xvt. " These things I have spoken unto you, 
that ye should not be caused to fall. 2 They will 
put you out of the synagogue : yea, the hour cometh, 
that whosoever killeth you will think that he offereth 
God service. 3 And these things will they do, 
because they have not known the Father, nor me. 
4 But these things have I told yon, that when the 
hour cometh, ye may remember that I told you of 
them. And these things I said not unto you at first, 
because I was with you ; 5 but now I am going unto 
him that sent me. And none of you now asketh me, 
Whither goest thou? 6 but because I have said 
these things unto you, sorrow hath filled your heart. 

7 " Nevertheless I tell you the truth ; It is expedient 
for you that I go away : for if I go not away, the 
Advocate will not come unto you ; but if I depart, I 
will send him unto you. 8 And when he is come, he will 
reprove the world concerning sin, and concerning right- 
eousness, and concerning judgment: 9 concerning sin, 
because they believe not on me ; 10 and concerning 
righteousness, because I go to [my] Father, and ye see 
me no more; " and concerning judgment, because the 



RART IX.] DISCOURSES BEFORE LEAVING THE PASCHAL CHAMBER. 



241 



MATT. 



MARK 



LUKE 



JOHN XVI. 
ruler of this world is judged. 12 I have still many 
things to say unto you, but ye cannot bear them now. 
13 But when he, the Spirit of truth, cometh, he will 
guide you into all the truth : for he will not speak of 
himself j but whatsoever he shall hear, that he will 
speak : and he will shew yow things to come. l4 He 
will glorify me : for he will receive of mine, and will 
shew it unto you. 1S All things whatsoever the 
Father hath are mine : therefore I said, He receiveth 
of mine, and will shew it unto you. 16 A little while, 
and ye will not behold me : and again, a little while, 
and ye will see me, because I go to the Father." 

17 Some of his disciples said therefore among them- 
selves, " What is this that he saith imto us, * A 
little while, and ye will not behold me : and again 
a little while, and ye will see me : ' and, ' Because 
I go to the Father ? > " 18 They said therefore, 
" What is this that he saith, * A little while ? ' We 
cannot tell what he saith." 19 Jesus knew that they 
were desirous to ask him, and said unto them, " Do 
ye inquire among yourselves concerning this, that I 
said, ' A little while, and ye will not behold me : and 
again, a little while, and ye will see me?' 20 Verily, 
verily, I say unto you, Ye will weep and lament, but 
the world wiJl rejoice : and ye will be sorrowful, 
but your sorrow will be turned into joy. 21 A woman 
when she is in travail hath sorrow because her hour 
is come : but when she is delivered of the child, 
she remembereth no more the anguish, for joy that a 
man is born into the world. 22 And ye now there- 
fore have sorrow : but I shall see you again, and 
your heart will rejoice, and your joy no one taketh 
from you. m And in that day ye shall request 
nothing from me.* Verily, verily, I say unto you, 
Whatsoever ye shall ask the Father in my name, 
he will give it you. 24 Hitherto ye have asked 
nothing in my name : ask, and ye shall receive, that 
your joy may be made full. 

25 " These things I have spoken unto you in dark 
sayings : f the hour cometh, when I shall no more 
speak unto you in dark sayings, f but I shall shew 



* Griesbach connects this first clause of ver. 23 with ver. 22, thus « and your joy no one taketh 

from you ; and in that day ye will not ask me any thing.' — apparently taking the verb £pit)TT]<J£TE, 
ye will ask, in the sense of inquire or question, as Kuinoel and others do. The verb rendered ask in the 
remainder of ver. 23, and 24, is aireco, — N. B. The punctuation in ver. 4—6 is from Kuinoel. 



t Or, obscurely, tv Trapoifiiaig. 



242 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX. 



MATT. 



MARK 



LUKE 



JOHN XVI. 
you plainly of the Father. 26 At that day ye shall 
ask in my name : and I say not unto you, that I 
will pray * the Father for you : 27 for the Father 
himself loveth you, because ye have loved me, and 
have believed that I came out from God. 28 I came 
forth from the Father, and have come into the world : 
again, I leave the world, and go to the Father." 
29 His disciples said unto him, " Lo, now speakest 
thou plainly, and speakest no dark saying. 30 Now 
we know that thou knowest all things, and needest 
not that any man should askf thee : by this we 
believe that thou earnest forth from God." 31 Jesus 
answered them, " Do ye now believe ? 32 Behold, 
the hour cometh,yea, hath [now] come, that ye will be 
scattered, every man to his own home, and will leave 
me alone : and yet I am not alone, because the 
Father is with me. 33 These things I have spoken 
unto you, that in me ye might have peace. In the 
world ye have tribulation : but be of good courage ; 
T have overcome the world." 



SECT. VI. 

The Prayer of Christ before leaving the Paschal Chamber. 



MATT. 



MARK 



LUKE 



JOHN XVII. 

These words spake Jesus; and he lifted up his eyes 
to heaven, and said " Father ! the hour hath come ; 
glorify thy Son, that thy Son [also] may glorify thee : 
2 as X thou hast given him authority over all flesh, 
that he may give everlasting life to all whom thou 
hast given him. § 3 And this is everlasting life, that 
they may know thee the only true God, and Jesus 
Christ whom thou hast sent.|| 4 I have glorified 
thee on the earth : I have finished the work which 
thou gavest me to do : 5 and now, O Father, glorify 
thou me, with thine own self, with the glory which 
I had, with thee, before the world was. 

" I have manifested thy name unto the men 
whom thou gavest me out of the world : they were 
thine, and thou gavest them to me ; and they have 
kept thy word. 7 Now they know that all things 



* Or, beseech, tpu)Tr}(TU). 



t tpurq,. 



t Or, since, fcaSwc. 



$ The construction of the original is Hebraistic, iva ttclv 6 StSwicag avrq) Sioey avroig Z,i»)t]V 
aiwiov. 



|| Or, " and him whom thou hast sent," even Jesus Christ. " I have glorified thee, &c. 



PART IX.] 



PRAYER OF JESUS IN THE PASCHAL CHAMBER. 



243 



MATT. 



MARK 



LUKE 



Or, beseech, epo)TO). 



JOHN XVII. 

whatsoever thou hast given me are from thee : 8 for 
the words which thou gavest me I have given unto 
them ; and they have received them, and have surely 
known that I came forth from thee, and they have 
believed that thou didst send me. 9 I pray* for 
them : I pray * not for the world, but for those 
tv horn thou hast given me ; for they are thine. 
10 And all mine are thine, and thine are mine j and 
1 am glorified in them. n And I am no longer in 
the world ; yet these are in the world, and I come 
to thee. Holy Father ! keep them in thy name whichf 
thou hast given me, that they may be one, J as we 
are one. 12 While I was with them in the world, 1 
kept them in thy name : those that thou gavest me 
I have preserved ; and no one of them is lost, but 
the son of perdition ; that the scripture might be 
fulfilled. § 13 But now I come to thee ; and these 
things I speak in the world, that they may have my 
joy fulfilled in themselves. 14 I have given them thy 
word ; and the world hath hated them, because they 
are not of the world, even as T am not of the world. 
15 I pray* not that thou wouldest take them out of 
the world, but that thou shouldest keep them from 
the evil in it. 16 They are not of the world, even as 
I am not of the world. 17 Sanctify them through 
[thy] truth : thy word is truth. 18 As thou hast 
sent me into the world, I also have sent them into 
the world. 19 And for their sakes I sanctify myself, 
that they also may be sanctified through thy truth. 

20 " Neither do I pray * for these alone, but for 
them also that believe on me through their word ; 

21 that all may be one; as thou, O Father, art in me, 
and I in thee, that they also may be [one] in us : 
that the world may believe that thou hast sent me. 

22 And the glory which thou hast given me I have 
given them ; that they may be one, as we are one ; 

23 (I in them, and thou in me:) that they may be 
made perfect in one ; and that the world may know 
that thou hast sent me, and hast loved them, as thou 
hast loved me. 24 Father ! it is my desire || that 

t Griesbach reads oj for ovg . 



X The original, throughout, for one, is iv, the neuter numeral. There is no complete representation 
of it in our language, without a periphrasis. 

§ Or, so that the scripture is fulfilled. 

|| Or, I am desirous, Sekh). The rendering in the text is that of Wynne. Following the order of the 
original, the first part of the verse may well be rendered, ' Father! as to those whom thou hast given me, 
it is my desire that where I am they also may be with me : that' &c. 



244 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART IX. 




MATT. LUKE JOHN XVII. 

they also whom thou hast given me, may he with me 
where I am : that they may behold my glory, which 
thou gavest me, because thou lovedst me, before 
the foundation of the world. ^ Righteous Father ! 
although* the world hath not known thee, yet I 
have known thee, and these have known that thou 
hast sent me. 26 And I have declared unto them 
thy name, and will declare it : that the love where- 
with thou hast loved me may be in them, and I 
in them.'' 



SECT. VII. 

Christ goes to Gethsemane : On the Way he again warns Peter. 



MATT. XXVI. 

30 And when they 

had sung an hymn, 

they went forth to 

the mount of Olives. 

31 Then saith Jesus 
unto them, " All ye 
will fall away from 
me f in this night : 
for it is written, * I 
will smite the shep- 
herd, and the sheep 
of the flock will be 
scattered abroad. ' 

32 But after I have 
arisen, % I will go 
before you into Gali- 
lee.'' 33 But Peter 
answered and said 
unto him, " If all 
shall fall away from 
thee, I will never fall 
away." 34 Jesus said 
unto him, " Verily, 



MARK XIV. 
26 And when they 
had sung an hymn, 
they went forth to 
the mount of Olives. 
27 And Jesus saith J 
unto them, " All ye 
will fall away [from 
me this night] : for 
it is written, ' I will 
smite the shepherd, 
and the sheep will be 
scattered.' 

2 % But 

after I have arisen, 
I will go before you 
into Galilee." 29 But 
Peter said unto him, 
" Although all shall 
fall away, yet will 
not I.'' 30 And Jesus 
saith unto him, " Ve- 
rily I say unto thee, 



LUKE XXII. 
39 And he went 
forth, and departed, 
according to his cus- 
tom, to the mount of 
Olives ; and his dis- 
ciples also followed 
him. 

Zech. 13 ; 7. 



JOHN XVIII. 
When Jesus had 
spoken these words, § 
he wont forth with 
his disciples over the 
brook Kedron, where 
was a garden, into 
which he entered, 
and his disciples. 



+ Lit. shall be caused to fall by me, <TKavdaki<TSrr)<JEaSe IV efioi — And so in ver. 33, and in the 
corresponding verses in Mark. The rendering in the text does not quite express the force of the original • 
yet for the connexion no closer presents itself. The reader may prefer abandon or desert : but this would 
be farther from a literal rendering.— The passages in which GKavda\lZ,0) occurs, are specified in Note * 
p. 90. 



; Or, have been raised, eyepdrivai. 



§ See Sect. VI. 



PART IX.] 



CHRIST GOES TO THE GARDEN OF GETHSEMANE. 



245 



MATT XXVI. 
I say unto thee, In 
this night, before 
tlw cock crow,* thou 
shalt deny me thrice." 
35 Peter said unto 
him, " Though I 
must even die with 
thee, I will in no 
wise deny thee." In 
like manner also said 
all the disciples. 



MARK XIV. 
To-day, even in this 
night, before the cock 
crow twice, * thou 
wilt deny me thrice." 
31 But he spake [still] 
the more vehemently, 
" If I must die with 
thee, I will in no wise 
deny thee." And in 
like manner also said 
they all. 



LUKE 



JOHN 



SECT. VIII. 

Our Lord's Agony in Gethsemane. 



MATT. XXVI. 
36 Then cometh Jesus 
with them to a place 
called Gethsemane ; and 
he saith unto the disciples, 
" Sit ye here, while I 
go and pray yonder." 
37 And he took with him 
Peter and the two sons 
of Zebedee, and began 
to be sorrowful and very 
heavy. 38 Then saith 
he unto them, " My soul 
is exceeding sorrowful, 
even unto death : tarry 
ye here, and watch with 
me." 39 And he went 
forward a little, and fell 
on his face, and prayed, 
saying, " O my Father, 
if it be possible,f let this 
cup pass from me : ne- 
vertheless, not as I will, 
but as thou rvilV 



MARK XIV. 
32 And they came to a 
place the name of which 
is Gethsemane : and he 
saith to his disciples, 
" Sit ye here, while I 
pray." 33 And he tak- 
eth with him Peter and 
James and John, and be- 
gan to be sore amazed, 
and to be very heavy. 
34 And he saith unto 
them, " My soul is ex- 
ceeding sorrowful unto 
death : tarry ye here, 
and watch. 35 And he 
went forward a little, 
and fell on the ground, 
and prayed that, if it 
were possible, the hour 
might pass from him. 
36 And he said, "Abba!" 
Father, " all things are 
possible unto thee ; take 
away this cup from me : 
yet not what I will, but 
what thou wilt." 



LUKE XXII. 
40 And when he was 
at the place, he said un- 
to them, " Pray that ye 
enter not into tempta- 
tion." 



41 And he was 
withdrawn from them 
about a stone's cast, and 
kneeled down, and pray- 
ed, 42 saying, " Father ! if 
thou art willing to take 
away this cup from me — 
nevertheless, not my will, 
but thine, be done." 



JOHN 



* St. Matthew's words relate to the cock-crowing ; that which occurred about the commencement of 
the last watch : St. Mark's, to the earlier cock-crowing as well. This Evangelist probably learnt the 
exact expression from the Apostle Peter himself. 

t Rather, since it is possible, £i dvvarov fori. 



246 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX. 



MATT. XXVI. 



40 And 
he cometh unto the dis- 
ciples, and findeth them 
sleeping, and saith unto 
Peter, " What, could ye 
not watch with me one 
hour? 41 Watch ye and 
pray, that ye enter not 
into temptation : the 
spirit indeed is willing, 
but the flesh is weak." 
42 He went away again 
a second time, and pray- 
ed, saying, "O my Fa- 
ther, if this [cup] cannot 
pass away [from me,] 
unless I drink it, thy 
will be done." 43 And 
he came and findeth them 
asleep again : for their 
eyes were heavy. ** And 
he left them, and went 
away again, and prayed 
the third time, saying 
the same words. 45 Then 
cometh he to his dis- 
ciples, and saith unto 
them, " Do ye still sleep 
and take your rest? be- 
hold the hour is at hand, 
and the Son of man is de- 
livered up into the hands 
of sinners. 46 Rise, let 
us go : behold, he is at 
hand that delivereth me 
up.'' 



MARK XIV. 



37 And 
he cometh, and findeth 
them sleeping, and saith 
unto Peter, " Simon, 
sleepest thou? couldest 
not thou watch one hour ? 
38 Watch ye and pray, 
lest ye enter into tempta- 
tion. The spirit indeed 
is ready, but the flesh is 
weak.'' 

39 And he went 
away again, and prayed, 
saying the same words. 
40 And when he return- 
ed, he found them sleep- 
ing [again,] (for their 
eyes were heavy ;) and 
they knew not what to 
answer him. 



41 And he 
cometh the third time, 
and saith unto them, "Do 
ye still sleep and take 
your rest ? it is enough ; 
the hour hath come ; 
behold, the Son of man 
is delivered up into the 
hands of sinners. 42 Rise, 
let us go : behold, he that 
delivereth me up is at 
hand." 



LUKE XXII. 
43 (And there appeared 
unto him an angel from 
heaven, strengthening 
him.) 44 Andjjfcing in 
an agony he prayed more 
earnestly : and his sweat 
was as it were great 
drops of blood falling 
down to the ground. * 
45 And when he rose up 
from prayer, and was 
come to his disciples, he 
found them asleep from 
sorrow, 4S and said unto 
them, " Why sleep ye ? 
rise and pray, lest ye en- 
ter into temptation." 



• The record in ver. 43 and 44, is peculiar to St. Luke's Gospel. Newcome places it at the close ©f 
the third prayer : Greswell, after the first. This seems most probable. 



PART IX.] 



CHRIST DELIVERED UP TO THE RULERS OF THE JEWS. 



247 



SECT. IX. 

Jesus is betrayed by Judas to the Officers of the Chief Priests and Rulers* 



matt. xxvi. n 
47 And while he 
was yet speaking^ be- 
hold, Judas, one of 
the twelve, came, and 
with him a great mul- 
titude with swords 
and clubs, from the 
Chief Priests and 
Elders of the people. 

48 Now he that deliver- 
ed him up had given 
them a sign, saying, 
" Whomsoever I shall 
kiss, that is he : take 
ye him. " 49 And 
straightway he came 
to Jesus, and said, 
"Hail, Rabbi!" and 
kissed him. 



50 And 
Jesus said unto him, 
" Friend, f wherefore 
art thou come ? '' 



MARK XIV. 

43 And straightway, 
while he was yet 
speaking, cometh 
Judas, [being] one of 
the twelve, and with 
him a great multi- 
tude with swords 
and clubs, from the 
Chief Priests and the 
Seribes and the El- 
ders. 44 Now he that 
delivered him up had 
given them a token, 
saying, " Whomso- 
ever T shall kiss, that 
is he ; take ye him, 
and lead him away 
safely." 45 And when 
he came, he came 
straightway to him, 
and saith, " Rabbi, 
Rabbi ! " and kissed 
him. 



LUKE XXII. 

47 And while he 
was yet speaking, 
behold a multitude, 
and he that was called 
Judas, one of the 
twelve, came for- 
wards before them, 
and drew near unto 
Jesus to kiss him. 



48 But Jesus said unto 
him," Judas, dost thou 
deliver up the Son of 
man with a kiss ? " 



JOHN XVIII. 
2 Now Judas also, 
who delivered him up, 
knew the place : for 
Jesus oftentimes re- 
sorted thither with 
his disciples. 3 Judas 
therefore, having re- 
ceived a band of men, 
and officers from the 
Chief Priests and 
Pharisees, cometh 
thither with lanterns 
and torches \ and 
weapons. 



* The order of the occurrences recorded in this Section appears to have been as follows : Having 
come into the garden with the officers &c, Judas hastily went forwards from them to his Master, 
and kissed him ; on which Jesus made the reply recorded in part by Matthew, and in part by Luke. 
Struck with the reproach in the latter, Judas appears to have hastened back to the officers who were 
advancing. It was the period of full moon ; yet in the obscurity of midnight, the confusion of the cir- 
cumstances, and the dazzling of their own lantei ns, and among the trees of the olive-ground, his party might 
not have seen distinctly which person he had kissed, or even discerned at all the appointed signal. Nor 
might John have witnessed this signal, or even (from being behind) have seen Judas come to Christ: but 
he saw his Master go onwards from the spot where he was, and proceed towards the advanced part of 
the officers, with whom Judas was now standing; and he (perhaps alone) witnessed, and has recorded, 
that extraordinary occurrence which proves that Jesus might even then have escaped from his enemies — 
that (as John has recorded his words, eh. x. 18.) he laid down his life of himself. After this, (which would 
occupy only a few minutes, — while Matthew, and those Apostles whose information reached Mark and 
Luke, might not be in sight,) the baud came up and seized him, which all the Apostles witnessed. — The 
agitating and hurried nature of the occurrences is impressed, in the characters of reality, on the diiferent 
records. We need only to realize them to our conceptions, to perceive how all might take place, and 
yet be only partially seen by different witnesses. 



t Eraipe, companion. 



% Or, lamps, \afjo7radoJi/. 



248 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART J X. 



MATT. XXVI. 



MARK XIV. 



LUKE XXII. 



Then they came up, 
and laid hands on 
Jesus, and took him. 

51 And, behold, one 
of them who were with 
Jesus stretched out 
his hand, and drew 
his sword, and smote 
the servant of the 
High Priest, and 
struck off his ear. 

52 Then saith Jesus 
unto him, " Put up 
thy sword again into 



48 And they laid 
their hands on him, 
and took him. 47 But 
one of them that 
stood by drew a sword, 
and smote a servant 
of the High Priest, 
and struck off his ear. 



John 17" ; 12. 



49 Now when they 
who were about 
him saw what was 
about to take place, 
they said unto him, 
" Lord, shall we smite 
with the sword ? " 

50 And one of them 
smote the servant of 
the High Priest, and 
struck off his right ear. 

51 And Jesus answered 
and said, " Suffer ye 
thus far." And he 



JOHN XVIII. 

4 Jesus 
therefore, knowing 
all things that were 
coming upon him, 
went forth, and said 
unto them, " Whom 
seek ye?" 5 They 
answered him, "Jesus 
of Nazareth."* Jesus 
saith unto them, " I 
am he." (Now Judas 
also, who delivered 
him up, stood with 
them.) 6 When there- 
fore he said unto 
them, ' I am he," they 
went backward, and 
fell on the ground. 
7 Again therefore he 
asked them, u Whom 
seek ye ? " And they 
said, "Jesus of Naza 
reth."* 8 Jesus answer- 
ed, " I have told you 
that I am he : if there- 
fore ye seek me, let 
these go their way." 
( 9 That the word 
might be fulfilled, 
which he spake, "Of 
those whom thou 
gavest me I have lost 
no one.") 10 Simon 
Peter therefore hav- 
ing a sword drew it, 
and smote the servant 
of the High Priest, 
and cut off his right 
ear : (now the ser- 
vant's name was 
Malchus.) u Jesus 
therefore said unto 
Peter, " Put up the 
sword into the sheath : 
the cup which the 
Father hath given 



rov Na^wpoiov. This adjective and ^a^apr]V0Q appear to have been used indiscriminately, 



PART IX.] 



CHRIST DELIVERED UP TO THE RULERS OF THE JEWS. 



249 



MATT. XXVI. 
its place : for all that 
take the sword shall 
perish by the sword. 
53 Thinkest thou that 
I cannot now intreat 
nry Father, and he 
will give me more 
than twelve legions 
of angels* s4 But 
how then can the 
scriptures be fulfilled, 
that thus it must be? " 
55 In that hour said 
Jesus to the multi- 
tudes, * Have ye come 
forth, as againstarob- 
ber, with swords and 
clubs to seize me? 
I sat daily with you 
teaching in the tem- 
ple, and ye took me 
not : 56 but all this 
hath been done, that 
the scriptures of the 
prophets may be ful- 
filled." 

Then all the dis- 
ciples forsook him, 
and fled. 



MARK XIV. 



48 And Jesus answered 
and said unto them, 
" Have ye come forth, 
as against a robber, 
with swords and clubs 
to seize me ? ^ I was 
daily with you in the 
temple teaching, and 
ye took me not : but 
this is done that the 
scriptures may be 
fulfilled." 



50 And they all for- 
sook him, and fled. 

51 And there fol- 
lowed him a certain 
young man, having a 
linen cloth cast about 
his naked body ,• and 
[the young men] lay 
hold * on him ; 53 and 
he left the linen cloth, 
and fled from them 
naked. 



LUKE XXII. 
touched his ear, and 
healed him. 



52 And 
Jesus said unto the 
Chief Priests, and 
Prefects of the tem- 
ple, and Elders, who 
were come against 
him, " Have ye come 
forth, as against a 
robber, with swords 
and clubs ? 53 When 
I was daily with you 
in the temple, ye 
stretched not forth 
your hands against 
me : but this is your 
hour, and the powerf 
of darkness." 



JOHN XVIII. 
me, shall T not drink 
it." 12 The band there- 
fore, and the com- 
mander, I and the 
officers of the Jews, 
took Jesus and bound 
him. 



* Kparovai. The same verb is rendered take in ver. 44, 46, 49, and in Matt. ver. 4S, 50, and 55; 
in which cases a uniform rendering has been maintained. 

f rj tKovffia. 

| 6 ^iXiop^Of. It must have been the commander of the Temple guard, not a Roman tribune; — 
unless indeed that guard consisted of Roman soldiers. See Part X. Sect, i. 



250 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX. 



SECT. X. 

Jesus is taken first to the House of Annas, and afterwards to the Palace 
of Caiaphas : Occurrences while our Lord was kept there, before the 
High Priest and his Faction. In the early part of these Proceedings, 
Peter denies his Lord* 



MATT. XXVI. 

57 Now they that 
had taken Jesus led 
him away to Caiaphas 
the High Priest, 
where the Scribes 
and the Elders as- 
sembled together, f 
58 But Peter followed 
him afar offeven to the 
palace| of the High 
Priest ; and went in, 
and sat with the of- 
ficers, to see the end. 



MARK XIV. 
53 And they led 
Jesus away to the 
High Priest : and all 
the Chief Priests, and 
the Elders, and the 
Scribes, come toge- 
ther to him.f 54 And 
Peter followed him 
afar off, even into the 
palace % of the High 
Priest : and he was sit- 
ting with the officers, 
warming himself at 
the fire. 



LUKE XXIT. 

&4 Now having 
taken him, they led 
him away, and brought 
[him] to the house 
of the High Priest. 
And Peter followed 
afar off. K And when 
they had kindled a 
fire in the midst of 
the court, and had 
sat down together, 
Peter sat down among 
them. 



JOHN XVIII. 
13 And they led 
him away to Annas 
first; for he was father- 
in-law of Caiaphas, 
who was the High 
Priest that same year. 
14 (Now Caiphas was 
he, who gave counsel 
to the Jews, that it was 
expedient that one 
man should perish for 
the people.) 15 And 
Simon Peter followed 
Jesus, and so did an- 
other disciple : now 
that disciple was 
known unto the High 
Priest ; and he went 
in with Jesus into the 
palace J of the High 
Priest. 16 But Peter 
stood at the door 
without : the other 
disciple, therefore, 
who was known unto 
the High Priest, went 



* See Note at the end of this Part, respecting the circumstances of Peter's Denials. 

+ The account in ver. 53 of Mark, (which is less strongly stated by Matthew,) may be considered as 
a summary of the proceedings of the night. When our Lord was first brought before Caiaphas, it is probable 
that few of the Sanhedrim were at the High Priest's Palace ; and the particulars which we derive from 
St. John, respect the commencement of the examination. By degrees a considerable number of the San- 
hedrim, (we may reasonably suppose of the High Priest's faction,) collected together ; and (if the 
information received by the first two Evangelists, do not relate, in part at least, to the formal proceeding 
in the Hall of the Sanhedrim, Sect, xi., recorded by St. Luke, and referred to by the former,) our Lord 
not only underwent a preparatory trial before the High Priest and his partisans, bat, before them, as well as 
before the Sanhedrim, uttered the majestic declaration which St. Luke records less fully. Some hours 
appear to have been occupied in obtaining witnesses to condemn our Lord ; and it would be daylight 
before things were prepared for a regular decision of the Sanhedrim, in their Hall, which was in the 
Temple : indeed it was only in the day-time that the Sanhedrim could try capital causes. (See Lightfoot.) 

t In some parts of this Section, av\r) is used to denote the open court of the palace, round which 
were the various halls and chambers. So in Mark, ver. GG. 



PART /X.] 



CHRIST EXAMINED BY THE HIGH PRIEST. 



25L 



MATT. 



MARK. 



LUKE 



(See p. 253.) 



JOHN XVIII. 
out and spake unto 
her that kept the door, 
and brought in Peter. 
17 (The damsel that 
kept the door saith 
therefore unto Peter, 
" Art not thou also 
one of this man's dis- 
ciples? " He saith, 
" I am not.") I8 Now 
the servants and of- 
ficers were standing 
there, having made a 
fire of coals ; because 
it was cold : and they 
warmed themselves : 
and Peter was stand- 
ing with them, and 
warming himself. 

19 The High Priest 
therefore asked Jesus 
concerning his dis- 
ciples, and concern- 
ing his doctrine. 
20 Jesus answeredhim, 
" I spake openly to 
the world : I always 
taught in the syna- 
gogue, and in the 
temple, whither all 
the Jews resort ; and 
in secret have I said 
nothing. 21 Why 
dost thou ask me? 
ask them that heard 
me, what I said unto 
them : behold, these 
know what I said." 
22 And when he had 
thus spoken, one of 
the officers who stood 
by struck Jesus with 
the palm of his hand, 
saying, " Answerest 
thou the High Priest 
thus ? " 23 Jesus an- 
swered him, " If 1 
have spoken evil, bear 



252 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX. 



MATT. XXVI. 



59 Now the Chief 
Priests, [and the El- 
ders,] and the whole 
Council, sought false 
witness against Jesus, 
that they might put 
him to death j 60 yet 
they found none, 
though many false 
witnesses came. At 
the last came two 
witnesses, 61 and said, 
" This man said, ' I 
am able to destroy 
the temple of God, 
and to build it within 
three days.' " 



MARK XIV. 



62 And 
the High Priest a- 
rose, and said unto 
him, " Answerest 
thou nothing ? what 
do these witness a- 
gainst thee?" 63 But 
Jesus kept silence. 
And the High Priest 
answered and said 
unto him, " I adjure 
thee by the living 
God, that thou tell 
us whether thou art 
the Christ, the Son of 
God." 6l Jesus saith 
unto him, " Thou 



55 Now the 
Chief Priests and the 
whole Council sought 
for witness against 
Jesus in order to put 
him to death ; yet 
they found none. 

56 For many bare 
false witness against 
him j yet their witness 
was not sufficient. 

57 And there arose 
certain, and bare false 
witness against him, 
saying, 58 " We heard 
him say, ' I will de- 
stroy this temple that 
is made with hands, 
and within three 
days I will build a- 
nother made without 
hands : ' " 59 yet not 
even thus was then- 
witness sufficient. 

60 And the High 
Priest stood up in the 
midst, and questioned 
Jesus, saying, " An- 
swerest thou nothing? 
what do these wit- 
ness against thee?" 

61 But he kept silence, 
and answered no- 
thing. Again the 
High Priest asked 
him, and saith unto 
him, " Art thou the 
Christ, the Son of 
the Blessed ?" 62 And 
Jesus said, "I am : 
and ye will see the 



LUKE 



JOHN XVIII. 
witness of the evil : 
but if well, why 
smitest thou me ? " 
24 (Annas had sent 
him bound unto 
Caiaphas the High 
Priest.) 



PART IX.} CHRIST CONDEMNED BY THE HIGH PRIEST AND HIS COUNCIL. 



253 



MATT. XXVI. 
hast said: moreover I 
say unto you, Hence- 
forth ye will see the 
Son of man sitting 
on the right hand of 
power, and coming on 
the clouds of heaven." 
65 Then the High 
Priest rent his gar- 
ments, saying, " He 
hath spoken blas- 
phemy ; what further 
need have we of wit- 
nesses? behold, now 
ye have heard his 
blasphemy. 66 What 
seemeth fit to you ? " 
They answered and 
said, "He is guilty 
of death." * 67 Then 
they spat in his face, 
and buffeted him ; 
and some struck him 
with the palms of 
their hands, 68 saying, 
" Prophesy unto us, 
thou Christ, who is 
he that smote thee ? " 
69 Now Peter was 
sitting without in the 
court: and a maid- 
servant came unto 
him, saying, " And 
thou wast with Jesus 
of Galilee." 70 But 
he denied it before 
them all, saying, " I 
know not what thou 
sayest." 



71 And when 
he had gone out into 
the porch, another 
maid - servant saw 



MARK XIV. 
Son of man sitting 
on the right hand of 
power, and coming 
among the clouds of 
heaven." 63 Then the 
High Priest rent his 
clothes, and saith, 
" What further need 
have we of witnesses ? 
64 Ye have heard the 
blasphemy : what ap- 
peareth fit to you?" 
And they all con- 
demned him to be 
guilty of death. " * 
63 And some began 
to spit on him, and 
to cover his face, and 
to buffet him ; and 
to say unto him, 
" Prophesy : " and the 
officers struck him 
with the palms of 
their hands. 



66 And as Peter was 
in the court below, 
there cometh one of 
the maid-servants of 
the High Priest : 
67 and seeing Peter 
warming himself, she 
looked upon him, and 
said, " And thou wast 
with Jesus of Naza- 
reth." 6S But he de- 
nied it, saying, " I 
know not, nor do I 
understand what thou 
sayest." And he went 
forth into the porch ; 
and a cock crew. 
69 And the maid- 



LUKE XXII. 



JOHN XVIII. 



63 (And the men 
that held Jesus mock- 
ed him, and smote 
him, 64 And when 
they had covered 
him, they struck his 
face, and asked him, 
saying, " Prophesy, 
who is he that smote 
thee ? " 65 And many 
other things they blas- 
phemously spake a- 
gainst him.) 

56 But a certain, 
maid- servant, seeing 
him sitting by the 
fire, and earnestly 
looking upon him, 
said, " And this man 
waswithhim." 57 But 
he denied [him,] say- 
ing, " Woman,I know 
him not." 



58 And 
after a short time 
another person saw 
him, and said, " And 



(From p. 251.) 

17 The damsel that 
kept the door saith 
therefore unto Peter, 
" Art not thou also 



Or, He is obnoxious (or liable) to death, ivoxoq Savarov. 



254 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX. 



MATT. XXVI. 
him, and she saith 
unto them that were 
there, "And this man 
was with Jesus of Na- 
zareth." 72 And again 
he denied with an 
oath ; " I know not 
the man." 73 And 
after a little while, 
they that stood by 
came, and said to 
Peter, " Surely thou 
also art one of them ; 
and indeed thy speech 
inaketh thee mani- 
fest" "Then he be- 
gan to raise 7 ,:::sclf, 
and tc st tying, 

"I know not to e .naii." 

I straightway a 
coci crew. 75 And 
Peter remembered 
the word of Jesus, 
who said unto him, 
* Before the cock 
crow, thou wilt deny 
me thrice.' And he 
went out, and wept 
bitterly. 



MARK XIV. 
servant saw him 
again, and began to 
say to them that stood 
by, " This man is one 
of them." 70 But he 
denied it again. 

And 
after a little while, 
they that stood by 
again said to Peter, 
" Surely thou art one 
of them : and indeed 
thou art a Galilean, 
[and thy speech 
resembles theirs."] 

71 But he began to 
curse himself, and to 
swear, saying, " I 
know not this man 
whom ye speak of 

72 And a second time 
a cock crew. And 
Peter called to mind 
the word which Jesus 
said unto him, ' Be- 
fore the cock crow 
twice, thou wilt de- 
ny me thrice.' And 
he rushed out,* and 
wept. 



LUKE XXII. 

thou art one of them." 
But Peter said," Man, 
I am not." 



59 And 
about the space of one 
hour after, some other 
confidently affirmed, 
saying, " Of a truth 
this man also was 
with him : and in- 
deed he is a Galilean." 
60 But Peter said, 
" Man, I know not 
what thou sayest." 
And immediately, 
while he was still 
speaking, the cock 
crew. 61 And the 
Lord turned and 
looked upon Peter. 
And Peter recollect- 
ed f the word of the 
Lord, how he had 
said unto him, 'Before 
the cock crow, thou 
wilt deny me thrice.' 
62 And he went forth, 
and wept bitterly. 



JOHN XVIII. 
one of this man's dis- 
ciples?" He saith 
" I am not." 



25 Now Simon 
Peter was standing 
and warming himself. 
They said therefore 
unto him, " Art not 
thou also one of his 
disciples ? " He de- 
nied it, and said, " I 
am not." * One of 
the servants of the 
High Priest, (being 
his kinsman whose ear 
Petor cut off,) saith to 
him, "Did not I see 
thee in the garden 
with him?" w Again 
therefore Peter de- 
nied ; and straight- 
way a cock crew. 



SECT. XI. 

Christ condemned by the Sanhedrim. 



MATT. XXVII. 
Now when the morn- 
ing came, all the Chief 
Priests and the Elders of 
the people took counsel 
against Jesus to put him 
to death. 



MARK XV. 
And straightway in 
the morning the Chief 
Priests held a consulta- 
tion with the Elders and 
Scribes and the whole 
Council, 



LUKE XXII. 
66 And as soon as it 
was day, the Elders of 
the people were gathered 
together, and the Chief 
Priests and the Scribes ; 
and they led him up J 



JOHN 



* K«i tTrifiaXiov ticXait. 



+ Matt. £fiv)]<r2rr} : Mark, avefivnaSn : Luke, vTrtfivnffSrrj. 



X avr/yciyov: This word accords well with the supposition that our Lord was conducted from the High 
Piicot's Palace to the Hall of the Sanhedrim, which was in one of the buildings in the Inner Court of the 
Temple. The PraUoiium, where Pilate resided, was adjoining the north-west corner of the Outer Court. 



PART IX.] 



CHRIST CONDEMNED BY THE SANHEDRIM. 



255 



MATT. XXVII. 



2 And when 
they had bound him, 
they led him away, and 
delivered him to Pontius 
Pilate, the Governor. 



MARK XV. 



and they bound 
Jesus,and took him away, 
and delivered him to 
Pilate 



LUKE XXII. 

into their Council,* say- 
ing, 67 " If thou art the 
Christ, tell us." But he 
said unto them, " If I 
should tell you, ye would 
not believe : 68 and if 
I also should put a ques- 
tion to you,f ye would 
not answer me, nor let 
me go. 69 Henceforth will 
the Son of man be sitting 
on the right hand of the 
power of God." 70 And 
they all said, " Thou art 
therefore the Son of 
God?" And he said 
unto them, " Ye say that 
I am." $ 71 And they 
said, " What further need 
have we of witness ? for 
we ourselves have heard 
from his own mouth." 

Ch. xxiii. And the 
whole multitude of them 
arose, and led him unto 
Pilate. 



JOHN 



SECT. XII. 
(The Remorse of Judas.) 



MATT. XXVII. 
3 (Then Judas, who delivered him up, when he saw 
that he was condemned, was full of remorse, § and 
brought back the thirty pieces of silver to the Chief 
Priests and Elders, 4 saying, " I have sinned, having 
betrayed innocent blood." But they said, " What is 
that to us ? see thou to that." 6 And he cast down 
the pieces of silver in the temple, || and departed, 



MARK 



LUKE 



JOHN 



* <ro cvvedpiov. f lav de tcai tpcoTrifroj. 

X Or, ye say true, for I am, vjltlQ Xfiysre, on €yw Ufll. This is Wakefield's rendering. 

§ fieTa[xe\r}Beig. Ee-pentance is expressed by iieravoia, and repent, by fieTavoeo) : ^era/^eXo/mt 
seems more to refer to the feelings, indicating penitence, regret, remorse. 

|| He appears to have followed to the Hall of the Sanhedrim ; and when he saw their final determination, 
to have gone at once to the Chief Priests, before they left the Temple. 



256 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART IX. 



MATT. XXVII. 
and went and hanged himself.* 6 And the Chief 
Priests took the pieces of silver, and said, " It is not 
lawful to put them into the treasury, because they 
are the price of blood." 7 And they took counsel, 
and bought with them the potter's field, as a burial- 
place for strangers. 8 Wherefore that field was 
called The Field of Blood, unto this day. 9 Then 
was fulfilled that which was spoken by Jeremiah 
the prophet, saying, ' And they took the thirty 
pieces of silver, the price of him that was valued, 
whom they of the sons of Israel did value ; 10 and 
gave them for the potter's field, as the Lord ap- 
pointed me.') 



MARK 



Zech. 11; 13. 



LUKE 



JOHN 



SECT. XIII. 

Transactions at the Prcetorium, and at the Palace of Herod : Christ 
condemned to Crucifixion by Pontius Pilate. 



MATT. 



MARK 



LUKE 



JOHN XVIII. 
28 They lead Jesus 
[therefore] from Caia- 
phas unto the Pras- 
torium : now it was 
early in the morning. 
And they themselves 
went not into the 
Prsetorium, that they 
might not be defiled ; 
but that they might 
eat the passover. 

29 Pilate therefore 
went forth unto them, 
and said, " What ac- 
cusation bring ye 
against this man ? " 

30 They answered and 
said unto him, " If 
he were not a male- 
factor, we should not 
have delivered him up 
unto thee." 31 Pilate 



* St. Luke (Acts i. 18,) recording the words of Peter, says, ' This man therefore purchased a field with 
the reward of iniquity ; and falling headlong, he burst asunder in the midst, and all his bowels gushed 
out.'— This describes the issue : Matthew's narrative, the act of Judas himself. (See Kuinoel.) It is obvious, 
however, from the beginning of the verse, that St. Peter did not, at that early period, know the whole 
of the circumstances as recorded, thirty years after, by St. Matthew. 



PART IX.) 



CHRIST EXAMINED BY THE ROMAN GOVERNOR. 



257 



MATT. XXVII. 



MARE XV, 



11 And Jesus stood 
before the Governor : 
and the Governor 
asked him, saying, 
" Thou art the King 
of the Jews ? " 



2 And Pilate asked 
him, saying, " Thou 
art the King of the 
Jews ? " 



LUKE XXIII. 



Matt. 20 ; 19. 



2 And they began 
to accuse him, saying, 
" We found this man 
perverting the nation, 
and forbidding to give 
tribute to Caesar, say- 
ing, that he himself 
is Christ a King.* 
3 And Pilate asked 
him, saying, " Thou 
art the King of the 
Jews I " 



JOHN XVIII. 
therefore said unto 
them, " Take ye him, 
and judge him ac- 
cording to your law." 
The Jews therefore 
said unto him, " It 
is not lawful for us 
to put any man to 
death." 32 (That the 
saying of Jesus might 
be fulfilled, f which 
he spake, signifying 
by what death he was 
about to die.) 



33 Pilate therefore 
entered into the Pra?- 
torium again, and 
called Jesus, and said 
unto him, " Thou 
art the King of the 
Jews ? " 34 Jesus an- 
swered [him,] " Say- 
est thou this of thyself, 
or have others told 
thee concerning me?" 
35 Pilate answered, 
"Am I a Jew? Thine 
own nation and the 
Chief Priests have 
delivered thee up un- 
to me : what hast 
thou done ? " S6 Je- 
sus answered, " My 
kingdom is not of this 
world : if my king- 
dom had been of this 
world, my servants 
would have fought 



* Or, the anointed king, X9 l<JT0V Paoiktcu 



t Or, so that the words of Jesus were fulfilled, 



258 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[ PART IX. 



MATT, XXVII. 



And 
Jesus said unto him, 
" Thou sayest truly,"* 



12 And when he was 
aecused by the Chief 
Priests and theE lders, 
he answered nothing. 

13 Then saith Pilate 
unto him, " Hearest 
thou not how many 
things they witness 
against thee?" 14 And 
he answered him to 
no one thing ; so that 
the Governor won- 
dered greatly. 



MARK XV. 



And he answering 
said unto him, "Thou 
sayest truly." * 



3 And 
the Chief Priests ac- 
cused him of many 
things : but he an- 
swered nothing. 4 And 
Pilate asked him 
again, saying, " An- 
s werest thou nothing ? 
behold how many 
things they witness 
against thee." 5 But 
Jesus no longer an- 
swered anything ; so 
that Pilate wondered. 



LUKE XXIII. 



And he an- 
swered him and said, 
Thou sayest truly."* 



4 And Pilate said to 
the Chief Priests and 
to the multitudes, " I 
find no fault in this 
man." fi But they 
were more urgent, 
saying, " He stirreth 
up the people, teach- 
ing throughout all 
Judea, having begun 
from Galilee to this 
place." 6 But when 
Pilate heard of Gali- 
lee, he asked whether 
the man were a Gali- 
lean. 7 And as soon 
as he knew that he 
belonged unto He 
rod's jurisdiction,f he 
sent him to Herod, 
who himself also was 
at Jerusalem in those 
days. 



JOHN XVIII. 
that I might not be 
delivered up to the 
Jews : but now my 
kingdom is not from 
hence." 37 Pilate 
therefore said unto 
him, " Art thou a 
king then?" Jesus 
answered, " Thou 
sayest truly,* for I am 
a king. For this cause 
was I born, and for 
this cause I came in- 
to the world, that I 
should bear witness 
unto the truth. Every 
one that is of the 
truth heareth my 
voice." 38 Pilate saith 
unto him, " What is 
truth?" And when 
he had said this, he 
went forth again unto 
the Jews, and saith 
unto them, " I find no 
fault in him." % 



* Or, « It is as thou sayest," OV Xiyag. t tZovoiag. 

I St. John's account is continued in p. 260. If he received his information from the Roman Centurion, 
he would learn what passed within the Praetorium ; bnt little as to what passed without, till the closing part. 



PART /.X.J 



CHRIST BEFORE THE TETRARCH OF GALILEE. 



259 



MATT. XXVII. 



15 Now at this feast 
the Governor was ac- 
customed to release 
unto the multitude 
one prisoner, whom 
they would. 16 And 
they had then a noted 
prisoner, called Ba- 
rabbas. 17 When 
therefore they were 
gathered together, Pi- 
late said unto them, 
" Whom will ye that 
I release unto you? 
Barabbas, or Jesus 
who is called 
Christ?" 18 (For he 



MARK XV. 



6 Now at this feast 
he released unto them 
one prisoner, whom- 
soever theydemanded. 
7 (And there was a 
man named Barab- 
bas, lying bound with 
his fellow-insurgents 
who had committed 
murder in the insur- 
rection.) 8 And the 
multitude crying a- 
loud began to demand 
from him what he 
always did for them. 
9 But Pilate answer- 
ed them, saying," Will 



LUKE XXIII. 

8 Now when Herod 
saw Jesus, he was 
very glad : for he had 
for a long time been 
desirous to see him, 
because he had heard 
[many things] con- 
cerning him ; and he 
hoped to see some 
miracle done by him. 
9 Then he questioned 
him in many words ; 
but he answered 
him nothing. 10 And 
the Chief Priests 
and Scribes stood 
and vehemently ac- 
cused him. n And 
Herod with his sol- 
diers set him at 
nought, and mocked 
him, having arrayed 
him in gorgeous ap- 
parel ; and sent him 
back to Pilate. 12 And 
on that day Pilate and 
Herod became friends 
together : for before 
they had been at en- 
mity between them- 
selves. 

13 And when Pilate 
had called together 
the Chief Priests and 
the Rulers and the 
people, 14 he said un- 
to them, " Ye have 
brought unto me this 
man, as one that 
perverteth the people : 
and, behold, I, having 
examined him before 
you, have found no 
fault in this man 
touching those things 
whereof ye accuse 
him : I5 no, nor yet 
Herod : for I sent 



JOHN. 



260 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



{PART IX. 



MATT. XX VII. 
knew that for envy 
they had delivered 
him up. 19 And while 
he was sitting on the 
judgment - seat, his 
wife had sent unto 
him, saying, " Hare 
thou nothing to do 
with that righteous 
man : for I have suf- 
fered many things this 
day in a dream be- 
cause of him.") 20 But 
the Chief Priests 
and Elders persuad- 
ed the multitudes 
that they should 
demand Barabbas, 
and destroy Jesus. 
21 And the Governor 
answered and said 
unto them, " Which 
of the two will ye 
that I release unto 
you?" And they said, 
" Barabbas." 22 Pi- 
late saith unto them, 
" What therefore shall 
I do with Jesus who 
is called Christ ? ' J 
They all say [unto 
him,] " Let him be 
crucified." 23 But 
the Governor said, 
" But what evil hath 
he done?"* But they 
cried out exceedingly, 
saying, " Let him be 
crucified." 

24 And when Pilate 
saw that he could pre- 
vail nothing, but that 
rather a tumult was 
made, he took water, 
and washed his hands 
before the multitude, 



MARK XV. 
ye that I release 
unto you the King 
of the Jews?" 10 (For 
he knew that for en- 
vy the Chief Priests 
had delivered him up.) 



11 But the Chief 
Priests stirred up 
the multitude that 
he might rather re- 
lease Barabbas unto 
them. 12 And Pilate 
answered and said 
again unto them, 
" What therefore 
will ye that I should 
do unto him whom 
ye call the King of 
the Jews ? " 13 And 
they cried out again, 
"Crucify him." 



14 But 
Pilate said unto them, 
" But what evil hath 
he done?"* And they 
cried out exceedingly, 
" Crucify him." 



LUKE XXIII. 
you to him ; and, be- 
hold, nothing worthy 
of death hath been 
done by him. I6 I 
will therefore chastise 
him and release Mm.'' 
17 [For he was obliged 
to release one prison- 
er unto them at this 
feast.] 18 But they 
cried out, the whole 
multitude together, 
saying, " Away with 
this man,f and release 
unto us Barabbas : '' 
19 (who for a certain 
insurrection made in 
the city, and for mur- 
der, had been cast 
into prison.) 20 A- 
gain therefore Pilate 
spake to them, J being 
desirous to release 
Jesus. 21 But they 
cried aloud, saying, 
" Crucify, crucify 
him." 22 And he said 
unto them a third 
time, "But what evil 
hath this man done?* 
I have found no cause 
of death in him : I 
will therefore chastise 
him, and release him." 
23 And they were ur- 
gent with loud cries, 
demanding that he 
should be crucified. 
And their cries and 
the cries of the Chief 
Priests prevailed. 



JOHN XVIII. 



89 But ye 
have a custom that 
I should release one 
prisoner unto you at 
the passover : will ye 
therefore that I re- 
lease unto you the 
King of the Jews? 
40 They all therefore 
cried out again, say- 
ing, " Not this man, 
but Barabbas." Now 
Barabbas was a rob- 
ber. 



Ti yap KaKov tiroinaiv 



f Aipe tovtov. 



| 7rpo<jt<p<ji)vt}<Te. 



PART IX.] 



JESUS SCOURGED FOR CRUCIFIXION. 



261 



MATT. XXVII. 
saying, " I am inno- 
cent of the blood of 
this righteous man : 
see ye to it." ^ And 
all the people answer- 
ed and said, " His 
blood be on us, and 
on our children ! " 
28 Then he released 
Barabbas unto them : 
and when he had 
scourged Jesus, he 
delivered him up to 
be crucified.* 

27 Then the soldiers 
of the Governor took 
Jesus into the Pras- 
torium, and gathered 
unto him the whole 
band. 28 And they 
stripped him, and put 
round him a scarlet 
robe.f 29 And they 
platted a crown of 
thorns and put it 
upon his head ; and 
put a reed in his 
right hand ; and they 
bowed the knee be- 
fore him, and mocked 
him, saying, " Hail, 
King of the Jews ! " 
30 And they spit upon 
him, and took the 
reed, and smote him 
on the head. 



MARK XV. 



15 And Pilate, willing 
to satisfy the multi- 
tude, released Barab- 
bas unto them, and de- 
livered up Jesus, when 
he had scourged him, 
to be crucified,* 

16 And the soldiers 
led him away into 
the court, that is, the 
Praetorium ; and they 
call together the whole 
band. 17 And they 
clothed him with 
purple, and platted a 
crown of thorns, and 
put it about his head, 
18 and began to salute 
him, " Hail, King of 
the Jews ! " 19 And 
they smote him on the 
head with a reed, and 
spat upon him, and 
bowing their knees 
worshiped him. J 



LUKE XXIII. 



24 And Pilate gave 
judgment that their 
demand should be 
done. 25 And he 
released him that for 
sedition and murder 
had been cast into 
prison, whom they 
demanded ; but he 
delivered up Jesus to 
their will.* 



Then Pilate there- 
fore took Jesus, and 
scourged him. 2 And 
the soldiers platted a 
crown of thorns, and 
put it on his head ; and 
they threw round him 
apurple mantle, 3 and 
said, " Hail, King of 
the Jews ! " and they 
smote him with the 
palms of their hands. 
4 Pilate went forth 
again, and saith unto 
them, " Behold, I 
bring him out to you, 
that ye may know 
that I find no fault in 
him." 5 Jesus there- 
fore came forth, wear- 
ing the crown of 
thorns, and the pur- 
ple mantle. And Pi- 
late saith unto them, 
" Behold the man ! » 
6 When therefore the 

* The first three Evangelists give no record of the last futile efforts of the Roman Governor to save Jesus. 
Luke briefly gives the final result: the other two record the scourging; and from this pass on to the last act 
of Pilate; stating afterwards, as a separate fact, what preceded the formal condemnation. — The succession 
of events was probably as follows. Pilate, after washing his hands, yields to the Jews, releases Barabbas 
to them, and, in their presence, has Jesus scourged for crucifixion : Jesus is then taken within the Fortress, 
and mocked by the Roman Soldiers: Pilate brings him forth to the Jews ; and afterwards has another 
conference with him within the Prretorium : He then again brings him forth, formally condemns him, 
and delivers him up to be crucified. 

t %Aa/xt»oa. It was probably the military cloak worn by generals. % Or, did him homage. 



JOHN XIX. 



262 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



{FART IX. 



MATT. 



MARK 



LUKE 



Deut. 18 ; 20 ? 



JOHN XIX. 
Chief Priests and the 
officers saw him, they 
cried out, saying, 
" Crucify, crucify 
him." Pilate saith 
unto them, " Take ye 
him, and crucify him : 
for I do not find any 
fault in him." 7 The 
Jews answered him, 
" We have a law, and 
by our law he ought 
to die, because he 
made himself the Son 
of God." 8 When 
therefore Pilate heard 
that saying, he was 
still more afraid ; 9 and 
he went again into 
the Praatorium, and 
saith unto Jesus, 
** Whence art thou J" 
But Jesus gave him 
no answer. 10 Pilate 
[therefore] saith unto 
him, " Speakest thou 
not unto me? know- 
est thou not that I 
have power * to cru- 
cify thee, and have 
power * to release 
thee ? " " Jesus an- 
swered, " Thou hadst 
no power * at all a- 
gainst me, unless it 
had been given thee 
from above : on this 
account f he that de- 
livered me up unto 
thee hath greater sin." 
12 After this Pilate 
continued seeking % 
to release him : but 
the Jews cried out, 



• Or, authority, tZovmav. 



t Or, as to this, Sia tovto- 



X Ek: tovtov e%t]Tti. 



PART IX.] 



JESUS DELIVERED UP TO BE CRUCIFIED. 



263 



MATT. XXVII. 



3> And 
when they had mock- 
ed him, they took off 
the robe from him, 
and put on him his 
own garments; and 
they led him away to 
crucify him. 



MARK XV. 



LUKE 



20 And 
when they had mock- 
ed him, they took off 
the purple from him, 
and put on him his 
own garments ; and 
they lead him forth 
to crucify him. 



JOHN XIX. 
saying, " If thou re- 
lease this man, thou 
artnot Caesar's friend : 
every one who maketh 
himself a king, speak- 
eth against Cassar." 

13 When Pilate 
therefore heard that 
saying, he brought 
Jesus forth, and sat 
down on the judg- 
ment-seat, in a place 
called the Pavement, 
but in the Hebrew, 
Gabbatha. 14 (Now 
it was the prepa- 
ration - day for the 
passover, and about 
the sixth* hour.) And 
he saith unto the 
Jews, " Behold your 
King ! » 15 But they 
cried out, " Away 
with him, away with 
him, crucify him." 
Pilate saith unto 
them, " Shall I cru- 
cify your King ? " 
The Chief Priests 
answered, " We have 
no king but Cassar." 
16 Then he delivered 
him up therefore un- 
to them to be cru- 
cified. 



And they took 
Jesus, and led him 
away. 



* The original reading probably was, TpiT>], the third. 
with that for three : yet tKTJj is a very ancient reading. 



The numeral for six was easily confounded 



264 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART i: 



SECT. XIV. 

The Crucifixion. 



MATT. XXVII. 
32 And as they 
were coming out, 
they found a man of 
Cyrene, Simon by 
name : him they com- 
pelled * to bear his 
cross. 



MARK XV. 
21 And they com- 
pel* one Simon, a Cy- 
renian, who was pass- 
ing by, coming from 
the country, (the 
father of Alexander 
and Rufus,) to bear 
his cross. 



LUKE XXIII. 

26 And as they were 
leading him away, 
they laid hold upon 
one Simon, a Cy- 
renian, coming from 
the country; and on 
him they laid the 
cross, to carry it after 
Jesus. 27 And there 
followed him a great 
number of the people, 
and of women who 
both smote them- 
selves and bewailed 
him. 28 But Jesus 
turning unto them 
said, " Daughters of 
Jerusalem ! weep not 
for me, but weep for 
yourselves, and for 
your children. " For, 
behold, days are com- 
ing, in which they will 
say, ' Blessed are the 
barren,and the wombs 
which never bare, and 
the breasts which 
never gave suck.' 
30 Then will they 
begin to say to the 
mountains, ' Fall on 
us ; ' and to the hills, 
' Cover us.' 31 For if 
they do these things 
against the green 
tree, what must be 
done against the 
dry ? " f 



JOHN XIX. 
17 And he bearing 
his cross, 



* The force of the original verb, ayyapiVh), corresponds with that of our verb press, in reference to 
public authority. In the Newt Testament it occurs only in these places, and in Matt. v. 41. 

t Or, For if they do these things in the greon tree, what must happen in the dry. On this rendering, 
' the green tree' and 'the dry' refer to the then existing and the subsequent condition of the Jewish 
state : so Bp. Pearce. The rendering in the text makes the words refer to personal character : 
so Kuinoel. 



PART IX.] 



THE CRUCIFIXION. 



265 



MATT. XXVII. 



33 And when they 
came unto the place 
called Golgotha, 

(which is called, 
The place of skulls,*) 
34 they gave him to 
drink, vinegar f min- 
gled with gall : and 
when he had tasted, 
he would not drink. 



37 And they set 
up over his head 
his accusation writ- 
ten, This is Jesus 
the King of the 
Jews. 3S Then were 
two robbers crucified 
with him, one on the 
right hand, and the 
other on the left. 



MARK XV, 



23 And they bring 
him unto the place 
eaZfedGolgotha, which 
is, being interpreted, 
The place of skulls. * 
23 And they gave him 
to drink, wine mingled 
with myrrh : + but 
he did not take it. 



25 And the super- 
scription of his accu- 
sation was written 
over, The King of 
the Jews. 27 And 
with him they crucify 
two robbers ; the one 
on his right hand, and 
the other on his left. 
28 [And the scripture 
was fulfilled, which 
saith, ' And he was 
numbered with the 
transgressors »] 



LUKE XXIII. 

32 Now two others 
also, who were male- 
factors, were led away 
to be put to death 
with him. 

33 And when they 
came to the place, 
which is called Cal- 
vary, § there they cru- 
cified him, and the 
malefactors, one on 
the right hand, and 
the other on the left. 



34 But Jesus said, 
" Father ! forgive 
them ; for they know 
not what they do." 
38 Now a super- 
scription also was 
written over him in 
Greek, and Latin, 
and Hebrew letters, 
f This is the King 
of the Jews.' 



Is. 53; 12. 



JOHN XIX. 



went forth 
to the place called 
The place of skulls,* 
which is called in 
Hebrew, Golgotha j 
18 where they crucified 
him, and two other 
with him, on each 
side one, || and Jesus 
in the midst. 



19 Now Pilate also 
wrote a title, and put 
it upon the cross. 
And this was written, 
Jesus of Nazareth 
the ktng of the 
Jews. 20 Many of 
the Jews therefore 
read this title ; for 
the place where Jesus 
was crucified was 
near the city : and it 
was written in He- 
brew, Greek, and 
Latin. 21 The Chief 
Priests of the Jews 
said therefore to 
Pilate, "Write not, 
' The King of the 
Jews ; ' but that he 
said, ' I am King of 
the Jews.' " 22 Pilate 
answered, " What T 



* Lit. of a skull, Kpaviov tottoq. 

+ Griesbach marks oivov, wine, as a very probable reading ; Lachmann receives it into the text. The 
liquor appears to have been the sour wine (Fr. vinaigre) of the Roman soldiers ; and the mixture was a stu- 
pifying potion: X°^ n > 9 a ^' is used generically to denote any bitter substance, like wormwood, or myrrh, 

% Effpvpvtfffisvov oivov. § Kpaviov. || tvrivStv Kai tvrtvStv. 



206 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART IX. 



MATT. XXVII. 



35 And when they 
had crucified him, 
they parted his gar- 
ments, casting lots. 
3,5 And sitting down, 
they watched him 
there. 



39 And they that 
passed by railed on 
him, wagging their 
heads, 40 and saying, 
" Thou that destroy- 
est the temple and 
in three days buildest 
it ! save thyself : if 
thou art the Son of 
God, come down from 
the cross." 41 And in 
like manner also the 
Chief Priests mock- 
ing him, with the 
Scribes and Elders, 
said, 42 " He saved 
others ; himself he 
cannot save. * If he 
is the King of Israel, 
let him now come 



MARK XV. 



24 And when they 
had crucified him, 
they parted his gar- 
ments, casting lots 
upon them, what e- 
very man should take. 
25 (Now it was the 
third hour, when f 
they crucified him.) 



29 And they that 
passed by railed on 
him, wagging their 
heads, and saying, 
"Ah, thou that de- 
stroyest the temple 
and in three days 
buildest it ! 30 save 
thyself, and come 
down from the cross." 

31 In like manner 
also the Chief Priests 
mocking him among 
themselves with the 
Scribes, said, " He 
saved others ; him- 
self he cannot save.* 

32 Let the Christ, the 
King of Israel, come 
down now from the 



LUKE XXIII. 



34 And they parted 
his garments, and 
cast lots for them. 



Ps. 22 ; 18. 



33 And the people 
stood beholding. But 
the rulers also with 
them scoffed at him, 
saying, " He saved 
others; let him save 
himself, if he is the 
Christ, the chosen of 
God." 36 And the 
soldiers also mocked 
him, coming to him, 
and offering him 
vinegar, 37 and say- 
ing, " If thou art the 
King of the Jews, 
save thyself." 



JOHN XIX. 
have written, I have 
written." 

23 The soldiers 
therefore, when they 
had crucified Jesus, 
took his garments, 
(and they made four 
parts, to every soldier 
a part,) and his vest : 
now the vest was 
without seam, woven 
from the top through- 
out. 24 They said 
therefore to one ano- 
ther, " Let us not 
rend it, but cast lots 
for it, whose it shall 
be : " that the scrip- 
ture might be ful- 
filled, J which saith, 
' They parted my gar- 
ments among them, 
and for my rai- 
ment they cast lots.' 
These things there- 
fore the soldiers did. 



• Or, Can he not save himself? 



t Or, so that the scripture wai fulfilled. 



PART IX.] 



THE CRUCIFIXION. 



267 



MATT. XXVII. 
down from the cross, 
and we will believe 
him. 43 He trusted 
in God ; let him now 
deliver him, if he de- 
lighted in him : for he 
said, ' I am the Son 
of God.' » 

44 The robbers also, 
who were crucified 
with him, reviled 
him in the same 
manner. 



MARK XV. 

cross, that we may 

see and believe." 



And they that were 
crucified with him re- 
viled him. 



LUKE XXIII. 



39 And one * of the 
malefactors that were 
hanged on the cross 
railed on him, saying, 
" If thou art the 
Christ, save thyself 
and us." 40 But the 
other answering re- 
buked him, saying, 
" Dost not thou fear 
God, since thou art 
in the same condemn- 
ation? 41 And we 
indeed justly ; for we 
are receiving the due 
reward of what we 
have done ; but this 
man hath done no- 
thing amiss." 42 And 
he said unto Jesus, 
" Lord, remember me 
when thou comest 
in thy kingdom. " 
43 And Jesus said un- 
to him, " Verily I say 
unto thee, To-day 
thou wilt be with me 
in paradise." f 



JOHN XIX. 



25 Now there stood 
by the cross of Jesus, 
his mother, and his 
mother's sister, Mary 
the wife of Clopas, 
and Mary Magdalene. 
26 When Jesus there- 
fore saw his mother, 
and the disciple whom 



* St. Luke's definite information corrects the inference which had been formed by those persons who 
gave information to the two former Evangelists.— One only of the malefactors reviled our Lord. 

t Or, in the abode of the righteous dead, tv ry TrapafoHJtp. 



268 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



PART IX. 



MATT. XXVII. 



43 Now from the 
sixth hour there was 
darkness over all the 
land until the ninth 
hour. 46 And about 
the ninth hour Jesus 
cried out with a loud 
voice, saying, " Eli, 
Eli, lama sabac- 
thani ? " that is, My 
God, my God, why 
hast thou forsaken 
me ? 47 But some of 
them that stood there, 
when they heard this, 
said, " This man call- 
eth Elijah." 48 And 
straightway one of 
them ran, and took a 
spunge, and filled it 
with vinegar, and put 
it on a reed and gave 
him to drink, 49 But 
the rest said, " Let 
him alone : let us see 
if Elijah is coming to 
save him." 

50 And Jesus, hav- 
ing cried again with 
a loud voice, ex- 
pired. * 



MARK XV. 



39 Now when the 
sixthhourcame,there 
was darkness over the 
whole land until the 
ninth hour. 34 And 
at the ninth hour 
Jesus cried with a 
loud voice, saying, 
" Eloi, Eloi, lama 
sabacthani ? " which 
is, being interpreted, 
My God,my God, why 
hast thou forsaken 
me ? M And some 
of them that stood 
by, when they heard 
it, said " Behold, 
he calleth Elijah." 
36 And one ran and 
filled a spunge full of 
vinegar, and put it 
on a reed, and gave 
him to drink, saying, 
" Let him alone : let 
us see if Elijah is 
coming to take him 
down." 

37 And Jesus ut- 
tered a loud cry, and 
expired. 



LUKE XXIII. 



44 Now it was about 
the sixth hour, and 
there was darkness 
over all the land 
until the ninth hour. 
45 And the sun was 
darkened, and the 
veil of the temple was 
rent in the midst. 



Pa. 22 ; 1. 



46 And when Jesus 
had cried with a loud 
voice, he said, " Fa- 
ther, into thy hands I 
commend my spirit : " 
and having said these 
words, he expired. 



JOHN XIX. 
he loved, standing by 
her, he saith unto his 
mother, " Woman, 
behold thy son ! " 
27 Then he saith to 
the disciple, " Be- 
hold thy mother ! " 
And from that hour 
the disciple took her 
to his own home. 



28 After this, Jesus, 
knowing that all 
things had now been 
finished in order that 
the scripture might be 
fulfilled, + saith, "T 
thirst." 29 A vessel 
therefore was set full 
of vinegar : and they 
filled a spunge with 
vinegar, and put it 
upon hyssop, and 
put it to his mouth. 

30 When Jesus 
therefore had received 
the vinegar, he said, 
" It is finished:" 
and he bowed his 
head, and expired. 






* a<pi]Kl TO TtVi.v\ia, sent forth the last breath. Mark and Luke have e%e7rvtV(Tt : John, 7rapeSiOKe 
TO 7TV£Vfia, — All have the same import. See Kuinoel. 

i This rendering accords with the pointing of Griesbach. 



PART IX.) 



THE CRUCIFIXION. 



269 



MATT. XXVII. 
51 And, behold, the 
veil of the temple 

j was rent in twain 
from the top to the 
bottom ; and the earth 

I was shaken, and 
the rocks were rent ; 
52 and the tombs were 
opened ; and many 
bodies of saints who 
had fallen asleep were 
raised- 53 and they 
came forth out of the 
tombs after his resur- 
rection, and entered 
into the holy city,* 
and were seen openly 
by many. 

54 Now when the 
centurion, and they 
that were with him 
watching Jesus, saw 
the earthquake and 
those things that 
were done, they fear- 
ed greatly, saying, 
" Truly, this man 
was the Son of 
God." 

55 And many wo- 
men were there be- 
holding afar off, who 
had followed Jesus 
from Galilee, minis- 
tering unto him : 
56 among whom was 
Mary Magdalene, and 
Mary the mother of 



MARK XV. 
38 And the veil of 
the temple was rent 
in twain from the top 
to the bottom. 



39 And when the 
centurion, who stood 
over against him, 
saw that he so cried 
out, and expired, he 
said, " Truly this 
man was the Son of 
God." 



40 And there were 
also women beholding 
from afar off : among 
whom was both Mary 
Magdalene, and Mary 
the mother of James 
the younger f and 
Joses, and Salome ; 
41 (who also, when he 



LUKE XXIII. 

+ 



47 Now when the 
centurion saw what 
was done, he glorified 
God, saying, " Cer- 
tainly this was a 
righteous man." § 



48 And all the mul- 
titudes that had come 
together to that sight, 
beholding the things 
which were done, 
smote [their] breasts, 
and returned. 49 And 
all his acquaintance 
stood afar off; and 



JOHN 



* Or, and came forth out of the tombs, and after his resurrection entered into the holy city. — Perhaps 
St. Matthew intended the clause ' after his resurrection' to refer to the whole— to the raising of the ' holy 
persons,' as well as to their coining forth and entering into Jerusalem : but if their resurrection took 
place at the time of our Lord's death, he was still the ' first fruits' of a resurrection to an immortal life. — 
See Dr. Benson's Life of Christ, p. 685. 

t TOV fXiKpov. 

X Luke records the rending of the veil, in ver. 45, as if preceding the period of our Lord's death. 
§ More closely, gCertainly this man w t as righteous. 



270 



THE LAST DAY OF THE SAVIOUR'S MORTAL LIFE. 



[PART JX. 



MATT. XXVII. 


MARK XV. 


LUKE XXIII. 


JOHN. 


James and Joses, and 


was in Galilee, fol- 


the women that had 




the mother of the sons 


lowed him, and mi- 


followed him toge- 




of Zebedee. 


nistered unto him ;) 


ther from Galilee, 






and many other wo- 


stood beholding these 






men who came up 


things. 






with him to Jeru- 








salem. 







SECT. XV. 

The Side of Jesus pierced ivith a Spear. 



MATT. 



MARK 



LUKE 



Ex. 12 ; 46. 

Zech. 12 ; 10. 



JOHN XIX. 
31 The Jews therefore, because it was the pre- 
paration-day, in order that the bodies might not 
remain upon the cross on the sabbath, (for the day 
of that sabbath was a great day,) besought Pilate 
that their legs might be broken, and that they might 
be taken away. 32 The soldiers came therefore, and 
brake the legs of the first, and of the other that was 
crucified with him. 33 But when they came to Jesus, 
and saw that he was already dead, they brake not 
his legs : 34 but one of the soldiers with his spear 
pierced his side, and straightway there came forth 
blood and water. 35 And he that saw it hath borne 
testimony, (and his testimony is true, and he know- 
eth that he saith true,) that ye also might believe. 
36 For these things were done, that the scripture 
should be fulfilled, ' A bone of it shall not be 
broken.' 37 And again, another scripture saith, 
' They shall look on him whom they pierced.' 



SECT. XVI. 

The Burial of Jesus. 



MATT. XXVII. 
57 Now when it 
was evening, there 
came a rich man of 
Arimathea, whose 
name ?ias Joseph, 
who also was himself 
a disciple of Jesus. 



MARK XV. 
43 And when it was 
now evening, be- 
cause it was the pre- 
paration-day, (that 
is, the day before the 
sabbath,) 43 there came 
Joseph of Arimathea, 



LUKE XXIII. 
50 And, behold, 
there was a man, by 
name Joseph, who 
was a councillor,* a 
good and righteous 
man, 51 (this man 
had not consented 



JOHN XIX. 

38 [Now] after these 
things, Joseph of Ari- 
mathea, (who was a 
disciple of Jesus, but 
secretly for fear of 
the Jews,) besought 
Pilate that he might 



Or, member of (he Sanhedrim, fiovXtvTqg. 



PART JX.] 



THE BURIAL OF JESUS. 



271 



MATT. XXVII. 



59 This man went to 
Pilate, and asked for 
the body of Jesus. 



Then Pilate com- 
manded the body 
to be given to him. 
59 And when Joseph 
had taken the body, 
he wrapped it in clean 
fine linen, 60 and laid 
it in his own new se- 
pulchre, which he had 
hewn out in the rock : 
and he rolled a great 
stone to the entrance 
of the sepulchre, and 
departed. 61 Now Mary 
Magdalene was there, 
and the other Mary, 
sitting over against 
the sepulchre.* 



MARK XV. 
an honourable coun- 
cillor, f who also 
himself was waiting 
for the kingdom of 
God, and went in 
boldly unto Pilate, 
and asked for the 
body of Jesus. 44 But 
Pilate wondered that 
he was already dead : 
and calling unto him 
the centurion, he 
asked him whether he 
had been any while 
dead. 45 And when 
he knew the fact from 
the centurion, he 
granted the body to 
Joseph. 46 And he 
bought fine linen, and 
took him down, and 
wrapped him in the 
linen ; and he laid him 
in a sepulchre which 
had been hewn out of a 
rock,and rolled a stone 
unto the entrance 
of the sepulchre. * 
47 And Mary Mag- 
dalene and Mary the 
mother of Joses beheld 
where he was laid. 



LUKE XXIII. 
to their counsel and 
deed,) from Arima- 
thea, a city of the 
Jews, who also him- 
self was waiting for 
the kingdom of God : 

52 this man went unto 
Pilate, and asked for 
the body of Jesus. 

53 And he took it 
down, and wrapped 
it in fine linen, and 
laid it in a sepulchre 
hewn in stone, where- 
in no one had ever yet 
been laid. 54 And 
that day was the pre- 
paration-day, and the 
sabbath drew on. % 

55 And the women 
also, who had come 
with him from Gali- 
lee, followed after, 
and observed the 
sepulchre, and how 
his body was laid. 

56 And they returned, 
and prepared spices 
and balsams ; and 
they rested on the 
sabbath according to 
the commandment. 



JOHN XIX. 
take away the body 
of Jesus : and Pilate 
gave him leave. He 
came therefore, and 
took away the body 
of Jesus. 39 And there 
came also Nicodemus, 
(he that at the first 
came to Jesus by 
night,) bringing a 
mixture of myrrh and 
aloes, in weight about 
a hundred pounds. § 
40 They took there- 
fore the body of Jesus, 
and wound it in linen 
bands with the spices, 
as the manner of the 
Jews is to prepare for 
burial. 41 Now in the 
place where he was 
crucified there was a 
garden : and in the 
garden a new sepul- 
chre, § wherein no 
one had ever yet 
been laid. 42 There 
laid they Jesus there- 
fore because of the 
preparation-day of the 
Jews ; because the 
sepulchre was near. 



* In Matt, xxvii. 61,64, 66, and xxviii. 1, ra(j)OQ is employed ; but in all other instances (except Luke 
xxviii. 53) [LV7\\if.iov , which has hitherto been rendered tomb. From the associations with the word 
sepulchre in relation to the tomb of Jesus, both of the Greek words are rendered by it. 

t Or, a man of great estimation, a member of the Sanhedrim. 



t Lit. dawned, £7T£(pa)Gic£. This word strictly refers to the dawning light of morning ; so Matt. 
xxviii. 1: but it appears (see Kuinoel) that the Jews lighted up lamps at the approach of the sabbath ; 
and the use of the word may have been caused by that circumstance. 

§ St. John alone mentions Nicodemus, and the situation of the sepulchre. 



NOTE ON SECT. X. 

On the Denials of Peter. (Pp. 253, 4.) 

Each Evangelist appears to have had in view to record three instances in which 
Peter denied Christ ; but it is clear that they had not all the same idea of the details. 
This might be expected from the circumstances of the time and place ; from the absence 
of all witnesses except the officers and servants of the High-Priest ; from the period 
that would elapse before the facts would be retraced, as a matter of history; from the 
inability of any one, except the Apostle himself, to state, in regular succession, all the 
occurrences that took place ; and from the difficulty which he must have felt to 
retrace them in order and detail, occurring as they did in the midst of terror and 
agitation, and followed as they were by overwhelming remorse, and shame, and 
anguish. 

From the connexion of the Evangelist Mark with the Apostle, as well as from the 
characteristics of his record, it is probable that this is the most accordant with Peter's 
own impression of the leading circumstances. Mark alone records the first crowing of the 
cock, which, as recalling the warning, so much aggravates the evil of Peter's fall ; and 
he speaks of the maid-servant (rj iraidi<yKn) who occasioned his second denial, as if she 
were the same (fiia r<ov 7raidi<TKU)v} that first accosted him. — St. Matthew's account 
consists, it may be conjectured, of what he learnt from his fellow Apostle, while they 
still sojourned together ; together, probably, with some information from persons con- 
cerned in the transaction : he gives it less in detail, (according to his custom in record- 
ing events ,-) but he states that the second denial was accompanied with an oath ; and 
he speaks of the damsel who occasioned it as another (aXXn), thus distinguishing her 
from that one who occasioned the first denial. In other respects these two Evangelists 
so fully agree, that the chief source of their record must have been the same. — St. Luke 
gives the first denial briefly, but in accordance with the account of the preceding 
Gospels. What he records as the second, was occasiond by the assertion of a man ,■ but 
this may have instantly followed upon the occurrence recorded by the other Evangelists ; 
and may have been communicated by the person himself: it is to be regarded as a part 
of the second denial. In the third, Luke agrees, in substance, with the other two; but 
he specifies the interval that elapsed between it and the second ; and he adds a most 
interesting circumstance, which must have been derived from some observant witness 
of the proceedings before the High Priest. The hall of audience, as appears from Mark, 
ver. 66, was raised above the court, (or open area.) in which the officers had made the 
fire, and where Peter was; and from Luke, ver. 61, it obviously looked into that court : 
at the furthest end of the hall would be the tribunal of the High Priest ; and Jesus, 
while standing before him, would have his back turned towards the court. The sacred 
historian, after recording the third denial, states that * immediately the cock crew,' and 
adds, with his usual impressive simplicity, ' And the Lord turned and looked on Peter.' 
If Peter observed this look, one can scarcely account for the fact's not being noticed by 
St. Mark ; it surely could never have been forgotten by him : but it was very natural 
for the recording witness of it to connect it with Peter's immediately rushing out from 
the court ; and at any rate, it shows that, while continually required to attend to the 
proceedings respecting himself, the Lord was not forgetful of his poor Apostle. — The 
Apostle John, (whom some suppose to have been 'the disciple' mentioned in ver. 15,) 
alone records what passed when our Lord was first brought into the hall of the High 



Priest ; and he interweaves with his record of it, what he knew respecting Peter. He 
also records three denials ; but it is probable that what he mentions first, corresponds 
with the second of Matthew and Mark ; and the two other denials which he specifies, 
correspond, in time, with their third denial. It is interesting to observe that this 
Apostle, who seems desirous to record enough to show the fulfilment of our Lord's 
prophecy, confines himself to the simple fact, and does not mention, if he knew, the 
dreadful and aggravating circumstances of it. 

On the whole, the train of circumstances seems to be as follows. Peter was brought 
into the outer porch of the palace by another disciple, who spoke for him to the damsel 
that kept the door : this would make him known to her, and perhaps to some other 
maid-servants with her. He then went into the court where the ofiicers and servants 
kindled a fire to warm themselves: there he appears to have principally been for the 
next hour, sometimes sitting, sometimes standing ; and there he would have a partial 
view of the hall of audience, imperfectly lighted by the torches and lamps of the at* 
tendants ; and he would witness a constant hurrying backwards and forwards, of mem- 
bers of the Sanhedrim, of officers and messengers, of persons coming as witnesses, &c. 
Every thing external was obscurity, haste, and agitation ; and the circumstances in 
the garden of Gethsemane, from the time when the enemies of Christ entered with the 
treacherous Apostle — preceded, as they had been, by the heavy sleep of a wearied 
spirit, and followed, as they were, by a hasty flight, and then an anxious curiosity to 
see the issue,— all had aided to prepare for the accomplishment of the thrice-given 
prediction. One of the maid-servants, who, we may suppose, had seen him introduced 
as a stranger, and had observed his hurried manner and perturbed countenance, ac- 
costed him while sitting at the fire : this led to his first denial ; and he hastily went to 
the entrance-court (or porch) of the palace, as if to go away. He now had the first 
signal for watchfulness and caution; for while he was in the porch, a cock crew. Here, 
it seems, he was again charged by a maid-servant, (now, clearly, the one that kept the 
door,) with having been with Jesus ; but he denied it, with an oath : and one of the 
bystanders immediately asserting the same thing, he denied it to him also. He then 
went again to the fire in the court ; and after some time, (Luke says ' about an hour,' 
Matthew and Mark say 'a little while,' — in such circumstances it is not easy to measure 
time with exactness,) he was again charged with being one of the followers of Jesus. 
This led to his last denial or series of denials. Combining the accounts of the four 
Evangelists, we may state the concluding scene of Peter's fall as follows. As he was 
standing by the fire, one of the persons present said to him, ' Art not thou also one of 
this man's disciples ? ' he replied, ' I am not.' Another, who happened to be kinsman 
of the man whose ear Peter had smote off in Gethsemane, said, ' Did I not see thee 
in the garden with himl' he denied this also. The bystanders, however, now felt 
convinced, by his Galilean dialect, that he was one of the followers of Jesus ; and one 
(in particular) confidently affirmed it on this ground. The result is impressively stated 
by each of the first three Evangelists ; and, very briefly, by the last. 

Matthew and Mark have recorded the denials of Peter after having stated the 
occurrences respecting Christ which took place in the High Priest's palace ; and this, 
though it neglects the order of time, is the most convenient method, and is here fol- 
lowed. This arrangement requires the transposition of ver. 63 — 65 in Luke ; which 
portion clearly belongs to those occurrences. 



RECORDS OF CHRIST'S MINISTRY, 



PART X. 



FROM THE BURIAL OF OUR LORD IN THE TOMB OF JOSEPH 
TO HIS ASCENSION INTO HEAVEN. 



SECT. I. 

On the Day after the Crucifixion, the Chief Priests and Pharisees seal 
the Sepulchre and set a Guard of Roman Soldiers over it, by the 
Authority of the Governor. 



MATT. XXVII. 
62 Now on the morrow, (that is the day after the 
preparation-day,) the Chief Priests and the Pharisees 
came together unto Pilate, 63 saying " Sir,* we re- 
member that that deceiver said, while he was yet 
alive, ' After three days f I rise again.' 64 Com- 
mand therefore that the sepulchre]: be made sure 
until the third day, lest his disciples come and steal 
him away, and say unto the people, ' He hath been 
raised from the dead : ' and the last deception will 
be worse than the first." 65 Pilate said unto them, 
" Ye have a guard : § go your way, make it secure 
as ye know how." 66 So they went, and made the 
sepulchre j secure with the guard, having sealed the 
stone. 



MARK 



LUKE 



JOHN 



* Kvpie. + Or, within three days, ftera rpeig fj/jLepag. See Note * p. 224. J rov rcupov. 

§ Or, take a guard, £X £T£ KOVGTO)$iav. The usual guard consisted of four quaternions of soldiers, 
each set of four to watch for three hours. If such guard had been appointed to the Jewish Rulers for 
the Crucifixion, and were still under their direction ; or, if (see Pearce) there were a body of Roman 
soldiers then stationed at the entrance of the Temple, and were under the control of the Chief Priests ; 
the indication rendering it preferable. — There appears to be no ground on which to decide certainly. 



276 FROM THE BURIAL OF OUR LORD TO HIS ASCENSION. [ PART X. 

SECT. II. 

The Morning of the Resurrection. 



To ascertain the order of the occurrences, with any probability, requires to compare 
carefully the several accounts of the Evangelists : these must have been principally de- 
rived from those women to whom the first disclosures of the Resurrection were made. 

The narrative of Matthew is obviously derived from the account of some or other 
of the Roman guard, in connexion with what he heard from * the other Mary ' ; and her 
relation he has recorded — such is the internal evidence — as she first gave it to him on 
her return to Bethany from the sepulchre. Mark's narrative appears to have been 
chiefly derived from Salome ; but he very distinctly records the fact, that the first 
appearance of Christ was to Mary Magdalene. John has given what he knew per- 
sonally or from Mary Magdalene ; and to this he confines his narrative. Luke's 
account may have been principally derived from Joanna or one of her companions ; but 
he adds some general statements from other sources. — This view of the sources of the 
four narratives, is, in essence, what Griesbach has taken j and, from him, Kuinoel. 

The descent of the angel who rolled away the stone and then sat upon it, may have 
occurred in the last watch, not very long before sunrise. The Roman soldiers appear 
to have rushed in terror from their station, on the sudden appearance of the Angel ; 
and, without leaving the garden, to have been out of sight of the women as they were 
approaching the sepulchre. No mortal eye witnessed the glorious moment when the 
Son of God came forth from the tomb — the first-fruits of the resurrection to an immortal 
life ; and the narratives of the Evangelists merely respect the disclosures of the great 
event. — Their close adherence to what alone was known, is very striking. 

Bethany was about two miles and a half from the garden of Joseph j and it 
may be admitted that most of the Apostles were residing there, and that Mary Mag- 
dalene and ' the other Mary,' with one or two more, came thence to visit the sepulchre, 
setting out even while it was dark. Peter and John were obviously residing at no great 
distance from the sepulchre, (say four or five furlongs, in the direction of Mount 
Zion ;) and Salome, the mother of John, may have resided with him, and set out from 
that part of the city, with a companion or two, to meet the party from Bethany at the 
entrance to the garden at sunrise. As they approached the sepulchre, on looking up, 
they saw that the stone had been rolled from the entrance ; and Magdalene, at once 
inferring that the body had been taken away, ran to tell Peter and John. The other 
women proceed, and are informed by the Angel who had rolled away the stone that the 
Lord had arisen. Some appear to have seen the heavenly messenger without the 
sepulchre, before the others had come up ; but all entered it, and received a message to 
the Apostles ' and Peter.' The women immediately left the garden : those from Bethany 
proceeded towards the Mount of Olives; and the others towards Mount Zion, but 
without meeting Peter and John, who, however, must have left their abode on the re- 
port of Mary Magdalene, before Salome returned to it by a different route. 

The wife of Herod's steward w r e may suppose to have resided in or near Herod's 
palace, which was on Mount Bezetha, in the north of the city, about half a mile 
from the sepulchre. It is probable that Joanna and her companions entered the garden 
very shortly after the other party had left it. Their stay in it was short. After com- 



PART X.] 



THE MORNING OF THE RESURRECTION. 



277 



ing out from the sepulchre, they saw two Angels, received from one of them the glad 
tidings, and at once left the place. 

The whole of what has been stated, from the entrance of the first party to the 
leaving of the second, would not occupy more than twenty-five or thirty minutes ; and 
does not require so much. Peter and John next arrived at the sepulchre, followed 
by Mary Magdalene. The Apostles soon left the spot ; but Mary remained ; and not 
much more than half an hour after sun-rise, this grateful woman, after having received 
a suitable preparation of mind for the unexpected joy, first saw her risen Lord. The 
interview might end about a quarter before seven. 

'The other Mary' and her companions from Bethany, would at that time be has- 
tening over the Mount of Olives ; and after our Saviaur had parted from Mary Mag- 
dalene at the sepulchre, he approached them, and gave them also a message to his 
e brethren'. — These women might at this time be about two miles from the sepulchre ; 
but it is obvious, from Luke xxiv. 31, and John xx. 19, that, in these calculations of 
time, we are not required to take into account any thing but the movements of the 
women : as respects our Lord himself, all, on that day, bears the character of super- 
natural ; and in the above statement, the approach of our Lord to the women who were 
hastening to Bethany, is supposed to have taken place immediately after his appearance 
to Mary Madgalene at the sepulchre. 

During the later part of the day 'the Lord appeared unto Simon,' as well as to the 
two disciples on the way to Emmaus ; and in the evening he presented himself to the 
Apostles, who (except Thomas) had assembled together — we may presume in con- 
sequence of the joyful tidings of the morning, and in the chamber where they ate the 
passover with their Lord three evenings before. Thus closed the glorious day — the 
birth-day of our 'lively hope' of ' an inheritance incorruptible, undefiled, and that 
fadeth not away.' 



MATT. XXVIII. 



Now after the sab- 
bath,* as it dawned 
toward the first day 
of the week, came 
Mary Magdalene and 
the other Maryf to 
see the sepulchre. 



MARK XVI. 

And when the sab- 
bath was past, Mary 
Magdalene, and Mary 
the mother of James, 
and Salome, bought 
sweet spices, that 
they might go and 
anoint him. 

2 And very early 
in the morning of 
the first day of the 
week, they come to 
the sepulchre at the 
rising of the sun. 



LUKE 



JOHN XX. 



Now on the first 
day of the week, Ma- 
ry Magdalene goeth 
early in the morning, 
while it was yet dark, 
unto the sepulchre ; 



* Otpe ds <ra(3(3arb)v. 

t That is Mary the mother of James and Joses ; see ver. C6 and 61 of the preceding chapter, in 
pp. 270, 271. Mapia v) MaydaXrjvi] might well be rendered ' Mary the Magdalene,' wherever the 
name occurs. 



278 



FROM THE BURIAL OF OUR LORD TO HIS ASCENSION. 



[PART X. 



MATT. XXVIII. 
2 And, behold, there 
had been a great 
earthquake : * for an 
angel of the Lord de- 
scended from heaven, 
and came to the se- 
pulchre, and rolled 
away the stone from 
the entrance, and sat 
upon it. 3 And his 
countenance was like 
lightning, and his 
raiment white as 
snow : 4 and for fear 
of him the keepers 
trembled, and became 
as dead men. 

I 



MARK XVI. 



LUKE 



3 And they said 
among themselves, 
" Who shall roll 
away the stone for us 
from the entrance 
of the sepulchre ? " 

4 (and when they 
looked up, they be- 
held that the stone 
had been rolled 
away : ) for it was 
very great. 



JOHN XX. 



and she seeth the 
stone taken away 
from the sepulchre. 
2 She runneth there- 
fore and cometh to 
Simon Peter, and to 
the other disciple 
whom Jesus loved, 
and saith unto them, 
" They have taken 
away the Lord out 
of the sepulchre, and 
we know not where 
they have laid him."f 



* <TU(J[Xog eyevero jityae,. The next clause (beginning with yap> for, J assigns a reason for what 
precedes; and best accords with the rendering of GUGfioq to denote alarm or agitation: Wakefield 
renders it disturbance. Also in ver. 4, it is said that the guards t(TBi<jStr](rav. 

t St. John's account is confined to what related to Mary Magdalene, with himself and Peter ; though 
the words of Mary, • we know not,' imply that there were others with her. By its distinct relation, the 
less denned account of Matthew, and the general statement of Luke (ver. 10, 11,) must be explained ; 
and it is very easy to perceive how both of the latter might have originated in the accounts of the 
different women on the morning of the Resurrection. — See the Observations at the commencement of 
this Section. 



PART X.] 



THE MORNING OF THE RESURRECTION. 



279 



MATT. XXVIII. 
5 But the angel 
answered and said 
unto the women, * 
" Fear not ye : for I 
know that ye seek 
Jesus who was cru- 
cified. 6 He is not 
here : for he hath 
risen, f as he said. 
Come see the place 
where the Lord lay. 



? And go quickly, 
and tell his disciples 
that he hath arisen f 
from the dead ; and, 



MARK XVI. 



5 And entering in- 
to the sepulchre, they 
saw a young man 
sitting on the right 
side, clothed in a 
long w r hite robe ; and 
they were affrighted. 
6 But he saith unto 
them, " Be not af 
frighted : ye seek 
Jesus of Nazareth 
who was crucified : 
he hath arisen ; f he 
is not here : behold 
the place where they 
laid him. T But go 
your way ; tell his 
disciples, and Peter, 
that he goeth before 



LUKE 



JOHN 



* The faithful Translator of Matthew's Gospel, (if not the Evangelist himself,) must have considered 
the Angel as first addressing the women without the sepulchre, and then conducting them within : see 
eKaSrrjro, was sitting, ver. 2; Vj-isiQ, ye, ver. 5; and Sevre, come, ver. 6. Mark's record distinctly 
represents the whole communication of which he speaks, as made within the sepulchre. — We may sup- 
pose that ' the other Mary,' with one or two others, came up before Salome, and the woman (or women) 
with her, had come within sight of the stone; and that the former set received the first communication from 
the Angel without the sepulchre: and, further, that when Salome, &c. entered the sepulchre, an AngeJ, 
(either the same, or the other of the two mentioned by Luke,) was ' sitting ' by the spot where the body 
of Jesus had lain, and told them what had beeu told the others ; adding, to all together, what is 
recorded in Matthew, ver. 7, and Mark, ver. 7. In this supposition there appears no improbability; 
and it has the advantage of exactly combining both records. On the other hand, St. Matthew's 
account does not minutely coalesce with St. John's, (see Note on ver. 1 ;) and considering the extreme 
eagerness of mind which must have attended the first narrations of the several women, very minute 
accordance in the details is not to be expected. — Those J who have been engaged in examining the 
narratives of transactions at once agitating and unexpected, will (if the former view be less satisfactory 
to their minds,) be ready to admit that the account given in Matthew might easily arise from the mere 
definite account in Mark, taken in connexion with the information which Matthew alone had received 
from the soldiers, as to the descent of the Angel, &c. The arrangement in the text is made on th§ 
former supposition, as most suited to St. Matthew'* record. 

t Or, he hath been raised up, eyepSy. 



280 



FROM THE BURIAL OP OUR LORD TO HIS ASCENSION. 



[ PART X. 



MATT. XXVIII. 

lo, he goeth before 
you into Galilee ; 
there ye will see him : 
lo, I have told you." 
8 And they went 
forth quickly from 
the sepulchre with 
fear and great joy ; 
and ran to carry the 
tidings to his dis- 
ciples. 



MARK XVI. 
you into Galilee : 
there ye will see him, 
as he said unto you." 
8 And they went 
forth and fled from 
the sepulchre ; for 
they trembled and 
were amazed : and 
they said nothing 
to any one ; * for 
they were afraid. 



LUKE XXIV. 



Now upon the first 
day of the week, very- 
early in the morn- 
ing, f they came un- 
to the sepulchre, 
bringing the spices 
which they had pre- 
pared ; and certain 
persons J were with 
them. 2 But they 
found the stone rolled 
away from the sepul- 
chre; 3 and when they 
entered in, they found 
not the body of the 
Lord Jesus. § 4 And 
it came to pass, as 
they were much per- 
plexed concerning 
this, behold, two 
men stood by them 
in shining garments : 
5 and, as they were 
afraid, and bowed 
down the face to the 



JOHN 



* This of course refers to St. Mark's informants : they either said nothing till they had heard of the 
appearance of our Lord himself; or, they said nothing to any one on the way. 

t opSrpov fiaSeoQ. This expression seems most suitable to the period before sun-rise ; and the visit 
to the sepulchre recorded by St. Luke being independent of that recorded by Matthew and Mark, we 
might place it before the other, if the circumstances connected with Mary Magdalene, recorded by St. John, 
rendered this more probable. Luke alone mentions Joanna, the wife of Herod's steward; and it is most 
probable that she and her companions would come from the northern part of the city: see the 
Observations at the beginning of this Part, p. 274.— For the antecedent of « they,' see p. 271. 

$ TivtQ. As these are distinct from the women, it i3 probable that they were men— perhaps Chuza 
himself aud one or more of his friends. They might have come to roll away the stone. 

i They appear to have come out from the sepulchre before the Angels accosted them. 



PART X.] 



THE MORNING OF THE RESURRECTION. 



281 



MATT. 



MARK 



LUKE XXIV. 
earth, they said unto 
them, " Why seek ye 
hirn that is living 
among the dead ? 
6 He is not here, but 
hath arisen : * remem- 
ber how he spake un- 
to you while he was 
yet in Galilee, 7 say- 
ing, ' The Son of man 
must be delivered in- 
to the hands of sinful 
men, and be crucified, 
and on the third day 
rise again.' " 8 And 
they remembered his 
words ; 9 and having 
returned from the 
sepulchre, they car- 
ried all these tidings 
unto the eleven and 
to all the rest. l0 (Now 
Mary Magdalene and 
Joanna, and Mary the 
mother of James, and 
the other women with 
them, were they that 
told these things unto 
the apostles. )f n And 
their words seemed to 
them as an idle tale, 
and they did not be- 
lieve them. 

12 But Peter arose 
and ran unto the se- 
pulchre ; and, stoop- 
ing down to look 



JOHN XX. 



3 Peter therefore went 
forth, and the other 
disciple ; and they 
were coming to the 



* Or, hath been raised up, eyepSri]* 

+ This verse is a general statement of the first sources of information to the Apostles, and may he 
regarded as a parenthesis. The following verse appears to refer to that preceding the parenthesis. The 
party whose report St. Luke records, gave iheir information to such of the Eleven and the other disciples 
as they met with. His narrative does not indicate any acquaintance with the circumstances given by 
Matthew in ver. 2-4, and 8-10 ; nor with the details in John 11-18. Such an historian could not have 
omitted the latter, especially, had he known them. He states what explains the record of the journey to 
Eminaus ; and says little more. Kuinoel justly regards these verses, 10-12, as consisting of detached 
pieces of information, not arranged in the order of occurrence. 



J Continued from p. 278. 



282 



FROM THE BURIAL OF OUR LORD TO HIS ASCENSION. 



[ PART X, 



LUKE XXIV. 

within,* he seeth the 
linen bands lying 
by themselves; and 
he went back to his 
own h orne, wondering 
at what had come 
to pass. 



LUKE XXIV. JOHN XX. 

sepulchre. 4 Now 
they were both run- 
ning together; and 
the other disciple ran 
quicker than Peter, 
and came first to 
the sepulchre ; 5 and 
stooping down to look 
within,* he seeth the 
linen bands lying; yet 
he went not within. 

6 Simon Peter there- 
fore cometh following 
him ; and he went 
into the sepulchre ; 
and he beholdeth the 
linen bands lying, 

7 and the napkin, 
which was upon his 
head, not lying with 
the linen bands, but 
wrapped up in a place 
by itself. 8 Then 
went in therefore that 
other disciple also 
who came first to the 
sepulchre, and he saw 
and believed : f 9 (for 
as yet they knew not 
the scripture, that he 
must rise again from 
the dead.) 10 The dis- 
ciples therefore went 
away again unto their 
own home. 

11 But Mary stood 
without at the sepul- 
chre weeping. While 
she wept therefore, 
she stooped down to 
look into the sepul- 

* UapaKVTTTiO expresses the act of stooping in order to examine. The sepulchre was hewn out in 
the rock ; but the entrance to it was not sufficiently high to enable a person to look in without stooping. 
This is obvious from the records. 

+ Newcome has ' believed not,' on the authority of the Cambridge MS.: but the addition of the 
negative seems to have been a conjectural emendation of the transcriber ; and it is quite unnecessary. 
The beloved disciple 'saw and believed' that the body was actually gone ; but this was all; ( for as yet 
they knew not the scripture that he must rise again from the dead.' 



PART X.\ 



THE MORNING OF THE RESURRECTION. 



283 



MATT. 



MARK XVI. 



9 Now having a- 
risen early on the first 
day of the week he 
appeared first to Ma- 
ry Magdalene, from 
whom he had cast 
forth seven demons. 



LUKE 



JOHN XX. 
chre ; 12 and she be- 
holdeth two angels 
in white garments sit- 
ting, one at the head, 
and the other at the 
feet, where the body 
of Jesus had lain. 

13 And they say unto 
her, " Woman, why 
art thou weeping ? * 
She saith unto them, 
" Because they have 
taken away my Lord, 
and I know not where 
they have laid him." 1 

14 When she had said 
these words, she turn- 
ed backward, and be- 
holdeth Jesus stand- 
ing by; yet knew not 
that it was Jesus. 

15 Jesus saith unto 
her, " Woman, why 
art thou weeping ? 
whom seekest thou % " 
She, supposing that 
it was the gardener, 
saith unto him, " Sir, 
if thou hast borne 
him hence, tell me 
where thou hast laid 
him, and I will take 
him away." 16 Jesus 
saith unto her, " Ma- 
ry ! " She turned 
towards him, and 
saith unto him, 
"Rabboni!" (which 
signifieth Teacher.) 
17 Jesus saith unto 
her, "Touchme not jf 



* Mr} fiov aiTTOV. Archbp. NeWcome renders the words, ' Embrace me not.' It is probable that 
Mary had thrown herself at his feet, (as the other women soon afterwards did,) and was clinging to them 
with eager rapture. ■ Cling to me not,' appears to be the force of the words ; ' I am still a resident on 
earth, I have not yet ascended to my Father.'- Kuinoel objects to this interpretation: tut see also 
Schleusner. Bp. Pearce renders the following words, ovko) yap avafisfrlKa, « I do not yet ascend ; • 
but the ordinary meaning seems preferable. 



284 



FROM THE BURIAL OF OUR LORD TO HIS ASCENSION. 



[ PART X. 



MATT. XXVIII. 



MARK XVI. 



10 And she went and 
carried the tidings to 
them that had been 
with him, as they 
mourned and wept. 

11 Yet they, when they 
heard that hewas alive 
and had been seen by 
her, believed not. 



9 [Now as they 
were going to carry 
the tidings to his 
disciples,] * behold, 
Jesus met them, say- 
ing, " All hail ! " f 
And they came to 
him and laid hold of 
his feet, and worship- 
ed him. + 10 Then 
Jesus saith unto them, 
" Be not afraid : go 
your way : carry the 
tidings to my bre- 
thren, that they may 
go into Galilee, and 
there they will see 
me." § 

* These words are omitted by Laehmann ; and are marked by Griesbach with the indication of pro bable 
omission. (Being followed by Kai idov, the verse would begin, without them, ' And behold,' &c.) 
If they were omitted, the connexion (see especially ver. 11) would still imply that this appearance 
of our Lord to the women who had been at the sepulchre, occurred as they were returning from it to 
carry the joyful tidings to the disciples. Griesbach, however, in his Commentarius Criticus, decides 
against the rejection of the clause ; and he considers the omission of it as having arisen fiom its supposed 
inconsistency with the appearing of Christ Jvrst to Mary Magdalene. Mr. Greswell supposes the appear- 
ance to the women recorded by Matthew, to have occurred above a week after the Resurrection ; in most 
other respects his arrangement accords with that here given, which was framed without th« knowledge 
of his views. 

t %aip67"£, Hail ye ! % Or, did him reverential homage. 

§ After recording one personal manifestation of the risen Jesus, this Evangelist hastens to the remark- 
able one in Galilee, of which he alone has given the record. From the words in ver. 10, we might be 
led to suppose that our Lord first purposed not to see the Apostles till they were there ; but that, in the 
course of the day, he eaw reason to release them from all fear and uncertainty, by appearing to them also 
without delay. 



LUKE 



JOHN XX. 
for I have not yet 
ascended to my Fa- 
ther : but go to my 
brethren, and say un- 
to them, ' I ascend 
unto my Father and 
your Father and my 
God and your God.' " 
18 Mary Magdalene 
cometh and bringeth 
the tidings to the dis- 
ciples, that she had 
seen the Lord, and 
that he had said these 
things unto her. 



PART XJ 



THE MORNING OF THE RESURRECTION. 



285 



MATT. XXVIII. 
11 Now as they were 
going, behold, some 
of the guard went 
into the city, and 
carried the tidings 
unto the Chief Priests 
of all that had Gome 
to pass. 12 And they, 
having assembled 
with the Elders and 
taken counsel, gave a 
large sum of money 
to the soldiers, 13 say- 
ing, " Say ye, « His 
disciples came by 
night and stole him, 
while we were a- 
sleep ; ' 14 and if this 
should be heard by 
the Governor, we will 
persuade him, and 
make you secure." 
15 And they took the 
money, and did as 
they were instructed : 
and this report has 
been spread abroad 
among the Jews until 
this day. * 



MARK 



LUKE 



JOHN 



* The succeeding portion is in p. 293. See Observations in p. 288. 



The following scheme may contribute to elucidate the succession of visits to the sepulchi 
VISITS TO THE SEPULCHRE. 



First Party. 
Mary Magdalene 



Occurrences at the Tomb. 
Sees the stone removed : 



Subsequent Course. 
Goes to Peter and John. 



The other Mary' with com- /Are accosted by an Angel without J. Return towards Bethany, and 
panions from Bethany * the Tomb, and then go within : J see Jesus when near it. 

Salome and companions from /Are accosted by an Angel within \ Return to their abode— «ay[ou 

T 1 I t\.n Tnmll • J Mrvnn* V.inn 



«• the Tomb : 



Mouut Zion. 



Jerusalem 

Second Party. 

Joanna and her companions 

Third Party. 

Peter and John 

Mary Magdalene , the Lord himself: 

Perhaps also some other disciples may have afterwards come to the Tomb : see Note J p. 287. 



/ Are accosted by two Angels * Return to near Herod's Palace 
*■ after coming from the Tomb : / i n jBezetha. 

/Enter the sepulchre, and see no \ Return to their abode, and per- 



* haps afterwards to Bethany. 



{Sees two Angels, and afterwards") _ . ,.*»«. 

the Lord himself: } Returns to Bethany. 



286 



FROM THE BURUL OF* OUR LORD TO HIS ASCENSION. 



\PART X. 



SECT. III. 



In the Afternoon of the Day of Resurrection, Jesus shdivs himself to Two 
of his Disciples on the Way to Emmaus : and afterwards to Peter. 



MATT. 



MARK XVI. 



12 After these things he 
appeared in another form unto 
two of them, as they were 
walking, while going into the 
country. 



LUKE XXIV. 
13 And behold two of them 
were going on that same day to 
a village, distant sixty furlongs 
from Jerusalem, the name of 
which was Emmaus. 14 And 
they were conversing together 
concerning all these things which 
had happened.* 15 And it came 
to pass, that, while they were 
conversing and reasoning, Jesus 
himself drew near, and went 
on with them : ie but their eyes 
were holden so as not to know 
him. 17 And he said unto them, 
"What are these things on which 
ye are conferring with one 
another, as ye walk, and are of 
sad countenance ? ** 18 And the 
one whose name was Cleopas 
answering said unto him, " Dost 
thou only sojourn in Jerusalem, 
and yet not know the things 
which have come to pass in it 
in these days 1 " 19 And he said 
unto them, " What things?" 
And they said unto him, " Those 
concerning Jesus of Nazareth, 
who was a prophet f mighty 
in deed and word before God 
and all the people : 20 and how 
the Chief Priests and our Rulers 
delivered him up to condem- 
nation to death, and crucified 
him. 21 But we trusted that it 



JOHN 



* It is obviofls from what afterwards follows, (ver. 22-24,) that these two disciples, (who, as appears 
from the 33d verse, were not Apostles,) knew nothing of our Lord's having been seen by Mary Magdalene, 
or by the other women. All that they had heard, before they set off from the neighbourhood of Jerusalem, 
was the first information, (which had reached them, probably, through intermediate channels,) derived 
from some of those who accompanied Joanna, or from Salome. The latter appears most probable, as the 
disciples speak also of the visit of Peter and John to the sepulchre, who may reasonably be supposed to 
have resided with Salome. 



t avtjp 7rpo<j>r)Tr]s 



PART X.] 



T HE AFTERNOON OF THE RESURRECTION-DAY. 



287 



MATT. 



MARK 



LUKE XXIV. 
was he who is about to redeem 
Israel. And beside all this, * 
to-day is the third day since 
these things were done. 22 More- 
over also certain women from 
among us made us astonished, 
who were early at the sepulchre ; 
23 and not having found his 
body, they came, saying, that 
they had also seen a vision of 
angels, f who say that he is 
alive. 24 And certain of those 
who were with us went away to 
the sepulchre, and found it even 
so as the women had said : J but 
him they saw not." 25 And he 
said unto them, " O dull of un- 
derstanding, and slow of heart 
to believe in all things which 
the prophets have spoken ! 

26 Was it not necessary for the 
Christ to suffer these things, 
and to enter into his glory ? " 

27 And beginning from Moses 
and from all the prophets, he 
interpreted unto them the things 
written concerning himself in 
all the scriptures. 

28 And they drew nigh unto 



JOHN 



* Or, But indeed, with all these things, it is now the third day, &c— The disciple who thus addressed 
Lis Lord without recognizing him, appears to have meant, " Although he was so mighty, and our hopes 
were so strong, we have no longer room for hope." In that case the beginning of the next verse should 
be rendered. * And yet, certain women also,' &c. — The rendering in the text, which is that of the 
common translation, appears to have been founded on the opinion that the speaker had called to mind 
the prediction of Christ, that he should rise again the third day; and had thence formed some hope that 
all was not over. This Kuinoel states to have been the opinion of Lightfoot, among others; but he prefers 
the former view. Indeed, though perplexed with what they had heard from the women, it does not 
appear that these disciples — the speaker at least — had derived, even from their account, any proper 
expectation as to the reality. With such expectation, it may also be asked, could they have left Jerusalem 
that day ? 

t Either this refers to the account of some of Joanna's party ; or the first party of women had 
seen two Angels — one within the sepulchre, the other without. The information received from the Angels 
by the women who were sojourning in Jerusalem, would rapidly spread among the female disciples 
who were in the city : they could move about without fear ; and which of them would confine such 
intelligence to herself ? 

% That is, that the body was gone. This is usually referred to what Peter and John had observed when 
they went to the sepulchre in consequence of Mary Magdalene's report ; and the statement might easily 
grow out of that circumstance. If we explain it more closely, we must suppose that after the women 
had seen the Angels, some of the disciples went to the sepulchre. This is in no way improbable. 



288 



FROM THE BURIAL OP OUR LORD TO HIS ASCENSION. 



[PART X. 



MATT. 



MARK XVI. 



13 And they went back and 
carried the tidings unto the 
rest : neither did they believe 
them.* 



LUKE XXIV. 

the village whither they were 
going : and he showed the pur- 
pose of going on further. 29 But 
they constrained him, saying, 
" Abide with us ; for it is toward 
evening, and the day declineth : " 
and he went in to abide with 
them. 30 And it came to pass, 
as he was at table with them, 
he took bread, and blessed, and 
having broken, gave unto them. 
31 And their eyes were opened, 
and they knew him : and he 
disappeared from them. 32 And 
they said to one another, " Did 
not our heart burn within us, 
while he talked with us on the 
way, and while he opened to us 
the scriptures ? " 

33 And they rose up that same 
hour, and returned to Jerusalem. 
And they found thej eleven 
gathered together, and those 
that were with them, 3 * saying, 
"The Lord hath arisenf indeed, 
and hath appeared to Simon." 
35 And they related the occur- 
rences on the way, and how 
he was known by them in the 
breaking of bread. 



JOHN 




* This cannot refer to the Eleven and the persons collected with them ; hut to those of whom alone 
Mark had heard — the friends probably of the two disciples, residing in Jerusalem. 

+ Or, been raised, nyspSri]. 



Matth«w not only does not record the circumstances in this Section, but takes no notice of the two 
manifestations of Christ to the Apostles in Jerusalem before that in Galilee, which he alone records. His 
Gospel might be peculiarly designed for the believers in the region where he himself would be most 
known. And further it does not seem improbable that after he had heard from « the other Mary' that 
tbey would see the Lord in Galilee, he himself at once set out for his own home. The mention of * the 
Eleven' by Mark, (ver. 14,) does not appear a serious objection to this conjecture : St. Paul speaks of 
Christ's having appeared to the Twelve, though Judas was no more; and Mark, though Thomas was 
absent, speaks of the Eleven, for the Apostles generally. 



PART X.] 



THE EVENING OF THE RESURRECTION-DAY. 



289 



SECT. IV. 

In the Evening of the Day of Resurrection our Lord presents himself to 
the Apostles, Thomas being absent. 



MATT. 



MARK XVI. 
14 Afterward * he ap- 
peared unto the eleven 
themselves, as they were 
at table, and upbraided 
them with their unbelief 
and hardness of heart, 
because they had not be- 
lieved them who had seen 
him after he had been 
raised. 

t 



LUKE XXIV. 

36 And as they % were 
saying these things, he 
himself stood in the midst 
of them ; and he saith 
unto them, " Peace be 
unto you! " 37 But they, 
being terrified and af- 
frighted, supposed that 
they saw a spirit. 38 And 
he said unto them, " Why 
are ye troubled? and why 
do doubting thoughts 
arise in your hearts? 
30 Behold my hands and 
my feet, that it is I my- 
self: handle me, and see ; 
for a spirit hath not flesh 
and bones as ye see me 
have." 40 And having 
thus spoken, he showed 
them his hands and his 
feet. 41 And while they 
yet believed not through 
joy, and wondered, he 
said unto them, " Have 
ye here any thing to 
eat ? " 42 And they gave 
him part of a broiled 
fish, and part of a ho- 



JOHN XX. 
19 When therefore it 
was evening on that day, 
the first day of the week, 
and the doors of the place 
where the disciples were 
assembled having been 
shut for fear of the Jews, 
Jesus came and stood in 
the midst ; and he saith 
unto them, " Peace be 
unto you ! " § 



20 And when 
he had said this, he show- 
ed unto them his hands 
and his side. The dis- 
ciples therefore were glad 
when they saw the Lord. 



* Or, finally, vGTtpov. He first (ver. 9) appeared to Mary Magdalene ; afterwards (ver. 12) to the 
two disciples on the way to Emmatis ; and finally (ver. 14) to the Eleven. These words of course solely 
refer to St. Mark's own narration. 

+ The succeeding portion (ver. 15-18) seems to correspond with the record of St. Matthew respecting our 
Lord's appearance to the Apostles on the Mountain in Galilee. See p. 293. 

% The antecedent of ' they' must be (ver. 33) ' the Eleven and they that were with them,' together with 
the two disciples. It would have appeared from Mark xvi. 14, that only the Eleven were at table when 
our Lord presented himself to them : from John we know that Thomas was not among these. 

§ The distinct narrative of St. John accords with that of Luke, though each relates particulars not given 
by the other. The two disciples, on their return to Jerusalem, having communicated their intelligence to 
several of their fellow-disciples, who (Mark xvi. 13) did not credit them, at last found the Apostles and 
others collected together, but with cautious provisions to avoid the Jews. While they were making their 
respective communications, the doors being closed, Jesus appeared among them. 



290 



FROM THE BURIAL OF OUR LORD TO HIS ASCENSION. 



[PART X. 




LUKE XXIV. 

neycomb. 43 And he 
took some, and ate before 
them. * 



JOHN XX. 



21 Jesus said therefore to 
them again, " Peace be 
unto you ! as the Father 
hath sent me, I also send 
you." 22 And when he 
had said this, he breathed 
on them, and saith unto 
them, " Receive ye the 
Holy Spirit : 23 whose- 
soever sins ye forgive, 
they are forgiven unto 
them ; and whosesoever 
sins ye retain, they are 
retained." 



SECT. V. 

The Second Manifestation to the Apostles generally, Thomas being present. 
The Apostle John's Declaration of the Purpose of his Gospel. 



MATT. 



MARK 



LUKE 



JOHN XX. 

24 But Thomas, one of the twelve, he that was 
called Didymus, was not with them when Jesus 
came. 25 The other disciples said therefore unto 
him, " We have seen the Lord." But he said unto 
them, " Unless I shall see in his hands the print of 
the nails, and put my finger into the print of the 
nails, and put my hand into his side, I shall not 
believe." 

26 And after eight daysf his disciples were again 
within, and Thomas with them. Jesus cometh, after 
the doors had been shut ; and he stood in the midst, 
and said, " Peace be unto you ! " 27 Then he saith to 
Thomas, " Reach hither thy finger, and behold my 
hands ; and reach hither thy hand, and put it into 
my side : and be not unbelieving, but believing." 
28 Thomas answered and said unto him, " My 



* The subsequent portion (ver. 44-49) appears to belong to the end of the ' forty days ' during which, 
as appears from St. Luke's own more detailed account (Acts i. 3,) our Lord continued having intercourse 
among the Apostles. From the Gospel alone, it might have appeared that the ascension took place on 
the same day with the resurrection. 

t Or, within eight days, fu9' nfitpaQ o/crw. See Note * p. 224. It appears to mean ' on the eighth 
day', that is, on the first day of the next week. 



PART X.] 



THE SECOND MANIFESTATION TO THE APOSTLES. 



291 



MATT. 



MARK 



LUKE 



JOHN XX. 
Lord and my God I " * a Jesus saith unto him, 
" Thomas, because thou hast seen me, hast thou 
believed ? blessed are they that have not seen, and 
yet have believed." 

30 Now many other signs, f therefore, Jesus 
wrought in the presence of his disciples, which are 
not written in this book : 31 but these are written, 
that ye may believe that Jesus is the Christ, the Son 
of God ; and that believing ye may have life through 
his name. 



SECT. VI. 

Jesus meets Peter and John and Five other Apostles at the Lake of Galilee 



LUKE JOHN XXI. 

After these things Jesus showed himself again to 
the disciples at the sea of Tiberias ; and he showed 
himself thus. 2 There were together Simon Peter, 
and Thomas who was called Didymus, and Na- 
thanael, who was from Cana of Galilee, and the 
sows of Zebedee, and two others of his disciples. 

3 Simon Peter saith unto them, " I am going to 
fish : " they say unto him, " We also are going with 
thee." They went forth, and straightway entered 
into the ship ; and in that night they caught nothing. 

4 But when early morning had now come, Jesus 
stood on the shore : yet the disciples knew not 
that it was Jesus. 5 Jesus saith therefore unto 
them, " Children, £ have ye any thing to eat ? " 
They answered him, " No." 6 And he said unto 
them, " Cast the net on the right side of the ship, 
and ye will find." They cast it therefore, and they 
were no longer able to draw it for the great number 
of fishes. 7 That disciple whom Jesus loved saith 
therefore unto Peter, " It is the Lord." When 
therefore Simon Peter heard that it was the Lord, he 
girded on his upper garment, (for he was naked,) § 

* Or, " My Lord ! " and, " My God ! " But see the observations of Kuinoel. 

t Or, many other proofs, therefore, Jesus gave. So Kuinoel, who refers the word ffrjixua, signs, to 
the various proofs which Jesus afforded to the Apostles that he had really been raised from the dead.— If, 
as is most probable, the xxist chapter is to be regarded as supplementary, and the Apostle first purposed 
to end his record here, these two verses are to be regarded as respecting the whole Gospel ; and the 
declaration is so spoken of in the title of the Section. 

$ UaiSia : see Note * p. 123. 

§ The meaniug of the parenthesis would probably be expressed thus, ' for he had on his vest only.' 



292 



FROM THE BURIAL OF OUR LORD TO HIS ASCENSION. 



[PART X. 



MATT. 



MARK 



LUKE 



JOHN XXI. 

and cast himself into the sea. 8 And the other 
disciples came in the vessel, * (for they were not far 
from land, but about two hundred cubits,) dragging 
the net full of fishes. 9 When therefore they had 
come out upon the land, they see a fire of coals lying, 
and a fish lying on it, and bread. 10 Jesus saith unto 
them, "Bring of the fishes which ye have now caught." 
11 Simon Peter went aboard, and drew the net to 
the land full of great fishes, a hundred and fifty- 
three : and though there were so many, the net was 
not broken. 12 Jesus saith unto them, " Come and 
breakfast." f But none of the disciples durst ask 
him,]; "Who art thou!" knowing that it was the 
Lord. 13 Jesus cometh, and taketh the bread, and 
giveth them ; and in like manner the fish. u (This 
was now the third time that Jesus showed himself 
to his disciples, after he had arisen § from the 
deadj 

15 When therefore they had dined, Jesus saith to 
Simon Peter, " Simon, son of Jonah, lovest thou me 
more than these do f '' He saith unto him, " Yea, 
Lord ! thou knowest that I love thee." He saith 
unto him, " Feed my lambs." 16 He saith to him 
again a second time, " Simon, son of Jonah, lovest 
thou me ? " He saith unto him, " Yea, Lord ! thou 
knowest that I love thee." He saith unto him, 
" Tend my sheep." 17 He saith unto him the third 
time, " Simon, son of Jonah, lovest thou me ? " Pe- 
ter was grieved because he said unto him the third 
time, ' Lovest thou me ? ' and said unto him, " Lord ! 
thou knowest all things ; thou knowest that I love 
thee." Jesus saith unto him, " Feed my sheep. 

18 Verily, verily, I say unto thee, When thou wast 
young, thou girdedst thyself, and walkedst whither 
thou wouldest : but when thou shalt be old, thou 
shalt stretch forth thy hands, and another shall gird 
thee, and carry thee whither thou Wouldest not." 

19 Now he said this, signifying by what death he 
should glorify God. And having said this, he saith 

unto him, " Follow me." 20 Now Peter turning 

about, seeth the disciple whom Jesus loved follow- 
ing; (who also leaned on his breast at the last 



* t(j) irkoiapHp. 

t Or, take a meal, apiffrrjoare. Apurrov first denoted the earliest meal; it was afterwards 
extended to the dinner ; and in the Alexandrian dialect it was used for supper, or any other meal. 



J Or, thought of asking him, eroXpia, See Schleusner. 



tyepbeiQ. 



PART X.] 



THE APOSTLES SEE THE LORD IN GALILEE. 



293 



MATT. 



MARK 



LUKE 



JOHN XXI. 

supper, and said, ' Lord, who is he that delivereth 
thee up?') 21 Seeing him, Peter saith unto Jesus, 
" Lord, and what shall this man do ? " 22 Jesus saith 
unto him, " If I will that he remain until I come, 
what is that to thee? follow thou me." 23 This 
report therefore went forth among the brethren, 
' That disciple dieth not.' Yet Jesus said not unto 
him, ' He dieth not : ' but, « If I will that he re- 
main until I come, what is that to thee 1 ' 

24 This is the disciple who testifieth concerning 
these things, and who wrote these things : and we 
know that his testimony is true. 

25 Now there are also many other things which 
Jesus did, which, if they should be written one by 
one, I think that not even the world itself would 
contain the books thus written.* 



SECT. VII. 

Christ meets the Apostles at the appointed Mountain in Galilee, f 



MATT. XXVIII. 

16 Now the eleven disciples de- 
parted into Galilee, to the moun- 
tain where Jesus had command- 
ed them to go. 17 And when 
they saw him, they worshiped 
him ; J but some doubted. § 

18 And Jesus came and spake 
unto them, saying, " All power 



MARK 



LUKE 



JOHN 



* The authenticity of this whole chapter has been warmly questioned ; but there is abundant reason to 
attribute it to the Apostle. (See the argument well stated by Kuinoel.) The 24th verse, however, if not 
the last two verses, must be regarded as the addition of some one of known authority in the Ephesian 
church — perhaps the person who copied the Gospel for its first publication. 

t It is not improbable that this was the time when, as St. Paul states, 1 Cor. xv. 6, our Lord ' was 
seen by above five hundred Brethren at once.' As Matthew obviously had in view merely to record the 
fulfilment of the promise of Christ, (ver. 7, 10,) with his declaration concerning the power now given to 
him, and his authoritative commission to the Apostles, this Evangelist's usual succinct mode of narration 
renders his silence as to the presence of others no obstacle to the supposition ; and, indeed, unless the 
Apostles had been commanded to assemble by themselves, it is scarcely conceivable that any of the 
Brethren who knew the appointed time and place, would lose the opportunity this meeting afforded them 
of seeing their risen Lord. On this supposition, the oi OS eoiffraaav, but some doubted, in the 17th 
verse, may refer to some of those who had not yet seen him. After the proofs which (as we know from 
St. John's Gospel) the Apostles had enjoyed of the resurrection of Christ, doubt could not exist in their 
minds ; and if the words must refer to them, the verb should be taken in reference to the past, ' some 
had doubted.' 



% Or, did him reverential homage. 



Or, some had doubted. See Note t above. 



294 



FROM THE BURIAL OP OUR LORD TO HIS ASCENSION. 



[PART X. 



MATT. XXVIII. 
is given unto me in heaven and 
on earth. 19 Go ye and teach * 
all nations, baptizing them into 
the name of the Father and 
the Son and the Holy Spirit : 
20 teaching them to observe all 
things whatsoever I have com- 
manded you. And lo, I am 
with you always, unto the end 
of the world.f 



MARK XVI. 
15 And he said unto them, 
" Go ye into all the world, 
and preach the gospel to every 
creature : 16 he that believeth 
and is baptized will be saved ; 
but he that believeth not will 
be condemned. 17 And these 
signs shall accompany them 
that believe : In my name, they 
shall cast out demons, they 
shall speak with new tongues, 
18 they shall take up serpents j 
and if they drink any thing 
deadly it shall not hurt them ; 
they shall lay hands on the sick, 
and they shall recover." 



LUKE 



JOHN 



SECT. VIII. 

Discourses of Christ to his Apostles, X followed by his Ascension into 

Heaven. 



MARK LUKE XXIV. 

44 Now he said unto them, 
" These are the words which I 
spake unto you while I was yet 
with you, that all things must be 
fulfilled, which have been writ- 
ten in the law of Moses, and 
the prophets, and the psalms, 
concerning me." 45 Then he 
opened their mind, that they 
might understand the scrip- 
tures : 46 and he said unto 
them, " Thus it hath been writ- 
ten, and thus it was necessary 
that the Christ should suffer, 
and rise from the dead on the 
third day, 47 and that repentance 
and remission of sins should be 
preached in his name among all 
nations, beginning from Jeru- 
salem. 48 And ye are witnesses 
of these things. 49 And, behold, 

* Or, make disciples of, fiaBr}T£Vffart. 

t Or, unto the end of the age, tug Tt]Q (TWTeXtiag rov clhovoq. 

j ' After that, he was seen by James, then by all the Apostles.' 1 Cor. xv. 7. See Sect. vii. Note t» 



PART X.] 



THE ASCENSION" OF CHRIST. 



295 



MATT. 



MARK XVI. 



10 The Lord, therefore, after 
he had spoken unto them, was 
received up into heaven, and 
sat on the right hand of God : 
23 but they went forth, and 
preached every where j the 
Lord working with them, and 
confirming the word with signs 
accompanying it. * 



LUKE XXIV. 

I send upon you the promise of 
my Father : but tarry ye in the 
city until ye are endued with 
power from on high." 

50 And he led them out as 
far as to Bethany :f and he 
lifted up his hands, and blessed 
them. 51 And it came to pass, 
while he was blessing them, he 
was parted from them, and 
carried up into heaven. 52 And 
they worshiped him,;}; and re- 
turned to Jerusalem with great 
joy : 53 and they were con- 
tinually in the temple, praising 
and blessing God. 



JOHN 



The more detailed Account of the Ascension of Christ, given by Luke in Acts i. 1 — 14. 

The former narration I made, O Theophilus, concerning all things which Jesus 
began both to do and to teach, § 2 until the day when, after having, through the Holy 
Spirit, given charge to the Apostles whom he had chosen, he was taken up into heaven : 
3 to whom also, after he suffered, he showed himself alive, by many infallible proofs ; 
presenting himself to be seen by them during forty days, and declaring things con- 
cerning the kingdom of God. 

4 And having assembled them together, he charged them not to depart from Jeru- 
salem, but to await the promise of the Father, " which," he said, " ye have heard from 
me : 5 for John indeed baptized with water, but ye shall be baptized with the Holy Spirit, 



* The last portion of Mark's Gospel, ver. 9-20, is regarded by some as of doubtful authority: Griesbaek 
expresses himself very strongly to this effect; but Kuinoel ably defends it. The external evidence against 
it is very slight: the supposed inconsistencies between it and the other Gospels are the chief ground of 
argument. Considering the nature of the circumstances to be recorded, and the number of persons whose 
opinions, and of others whose information, would altogether form the basis of the narratives, there is less 
appearance of discrepancy lhan might reasonably have been expected. On cautiously examining the whole, 
as we might examine the testimony of any other faithful and well-informed witnesses, even the ap- 
pearance almost entirely vanishes; and wc readily discern how the whole would arise from the reality, 
viewed under different aspects. 

t Bethany lay on the eastern side of the Mount of Olives, about two miles from the city : but tradition 
fixes upon a spot on the western side, near one of the summits, as the place of our Lord's ascension. We, 
owever, know nothing more than what Luke has said ; and this is decided as to its being in the 
mmediate neighbourhood of Bethany. What he says in Acts i. 12, merely respects the site of the 
Mount of Olives, not of the spot where Christ ascended. The Sabbath-day's journey is said to have been 
2000 cubits ; Josephus somewhere speaks of the hill as six furlongs from the city, and elsewhere as five. 



J Or, did him reverential homage. 



<5 Or, both did and taught. 



296 



THE ASCENSION OF CHRIST. 



not many days hence." ° They therefore, having come together, asked him, saying, 
" Lord ! art thou at this time restoring the kingdom to Israel ! » 7 But he said unto 
them, " It is not yours to know times or seasons, which the Father hath placed in his 
own disposal : 8 hut ye shall receive power when the Holy Spirit cometh upon you ; 
and ye shall he witnesses to me, both in Jerusalem, and in all Judsea and Samaria 
and to the extremity of the earth." * 9 And having said these things, while they were 
beholding him, he was taken up from the earth ,• and a cloud beneath removed f him 
from their eyes. 10 And as they were steadfastly looking towards heaven, while he was 
departing, lo ! two men stood near them in white raiment, who also said, n " Men of 
Galilee ! why stand ye looking up towards heaven ? This same Jesus, who is taken up 
from you to heaven will come again in the same manner as ye have seen him going to 
heaven." 12 Then they returned to Jerusalem from the mountain called the Mount of 
Olives, which is near Jerusalem, at the distance of a sabbath-day's journey. 13 And 
when they had entered the city, they went up into the upper-chamber ; + and there 
abode Peter and James, and John and Andrew, Philip and Thomas, Bartholomew and 
Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. 
14 These all with one consent continued in prayer, together with the women of Galilee 
and Mary the mother of Jesus, and with his brethren. 



* Or, of the land, £wc £<xx«roi> Tr lG Wff- t vefekn v7rt\a(3ev avrov. So Wakefield. 

$ TO virepqjov. It is a reasonable conjecture that this was the chamber where our Lord ate the 
Passover; where also the Apostles appear to have assembled on the evening of the resurrection. If so, 
it was in the house of a disciple. 



APPENDIX 



(A) 

CHRONOLOGY OF OUR LORD'S MINISTRY 



INTRODUCTORY OBSERVATIONS. 



The only date by which we can decide in what year our Lord's Baptism 
occurred, is that assigned by St. Luke to the commencement of the Preaching 
of the Baptist in the Desert of Judaea, viz. ' the 15th year of the government 
of Tiberius Caesar'. The Emperor Augustus died Aug. 19, a. d. 14. Reckon- 
ing from this event, the 15th year of Tiberius began Aug. 19, a. d. 28; and 
I suppose that the Baptist began his work immediately after the succeeding 
Feast of Tabernacles. (See the bottom of p. cxvii). 

On this reckoning, the Baptism of Christ must have occurred between the 
Tabernacles of a. d. 28 and the Passover of a. d. 29. There was a tradition 
among the ancients, that it took place on the 6th of January ; and the recorded 
facts require us to place it not later than the early part of February : 
I suppose it to have occurred on the 20th of January. 

In the year 29, the paschal full-moon was either on the 18th of March, 
about two hours before midnight, or on the 17th of April, an hour and half 

I before noon. If the Jews added their occasional thirteenth lunar month, 
Ve-Adar, before the Passover of a. d. 29, then the Festival occurred at the 

i later date ; but if not, at the former. It was the general principle, to have the 
14th of Nisan occur at the vernal equinox, or the nearest full-moon after 
it ; but as the object of this was, that the first-fruits of the earth might be 
offered on the 16th of Nisan, there is reason to believe that they did not 
intercalate Ve-Adar unless the paschal full-moon would otherwise occur 
more than three days before the equinox ; and in the plain of Jericho, barley 
was usually ripe before that time. Mr. Greswell (vol. I. p. 266) assigns 



(H) CHRONOLOGY OF OUR LORD'S MINISTRY. [Aff. A. 

the 18th of March as the earliest paschal limit; and with Dr. Priestley 
I suppose the 14th of Nisan, a. d. 29, to have begun at sunset on the 18th 
of March. In this case (p. 225) the Caraites and Sadducees would kill the 
paschal lamb after sunset that day, and the Pharisees before sunset on the 
19th ; so that the first-fruits would be offered on the 21st. Since this was so 
near the equinox, and since the postponement of the Passover for a month 
would have made the Tabernacles occur very late in the autumn — at a time less 
suitable for the object of it — I deem it probable, independently of other con- 
siderations, that the Passover in the year 29 occurred at the earlier date. 

As respects the commencement of our Lord's Public Preaching in Galilee, 
this earlier date is important. If it could be proved, or even rendered most 
probable, that the Passover occurred that year so late as the 17th of April, 
still it would not, indeed, render it necessary to relinquish the week succeeding 
the Tabernacles as the time when the Public Preaching in Galilee began ; 
and of course it would not alter the interval between the Tabernacles and the 
Dedication : nevertheless it would postpone the series of instructions and 
mighty works which occurred in that interval, to a period inconvenient for the 
later portion of it. It is with great satisfaction, therefore, thac I feel at liberty, 
not only without any violation of probability, but even with antecedent pro- 
bability, to place the First Passover on the 19th of March. 

All the dates of the Jewish year depended upon that of the Passover ; and 
the determination of the Passover in the year 29, fixes them till the Passover 
in the year 30. The paschal full-moon of this latter year occurred on 
Thursday the 6th of April, an hour and half before midnight; and the 14th 
of Nisan extended, therefore, from sunset on the Thursday to sunset on the 
Friday, chiefly corresponding with the 7th of April. 

The only objection to our taking the beginning of a. d. 29 for the time of 
our Lord's Baptism, arises from his age at that period as stated by St. Luke, 
who says (ch. iii. 23) that, when thus beginning his work, he was ' about 
thirty years old', wau erwv rptatcovra. Thirty years carried back from 
that time, brings us to the beginning of B. c. 2.* Now Herod certainly died, 
as Lardner has shown, before the Passover in b. c. 2, and probably before that 

* I agree with the Translator of Heeren's Manual, that it is now time to compute 
uniformly, forward and backward, from the Christian Mm. That this is not commenced at 
the real time of our Saviour's Birth, is admitted, as certain, by all chronologers j but it is 
probable that the exact time of this will never be known ; and if all chronologers agree 
(as is now done) to consider the first year of the Christian iEra, as corresponding with 
the year 4714 of the artificial mode of calculation termed the Julian Period, and with 
the year 754 of Rome, or the Julian Year 46, (reckoning from Caesar's reformation of the 
calendar, which took effect on the 1st of January, a. u. 709), then no error or perplexity 
can arise from the exclusive adoption of this sera, and much may be saved. As most 
critics, however, who write on the chronology of the New Testament, employ other 



Apr.X] INTRODUCTORY OBSERVATIONS. (Hi) 

in b. c. 3 or even 4: ndeed he thinks that the arguments are the strongest 
for b. c. 4. (See Credibility, Part I.) But if our Lord were born only 
some months before the death of Herod, as the Narrative of his Birth which 
precedes St. Matthew's Records of his Ministry necessarily implies, he must 
have been some months above thirty-one years of age at his Baptism, even 
if Herod lived till the Spring of B. c. 3 ; and if Herod died in the Spring of 
B. Cx 4, then he must have been above thirty-two. * 

As St. Luke's Introductory Narrative in no way requires us to suppose 
that our Lord was born in the days of Herod, but merely (ch. i. 5) that the 
annunciation of the birth of John took place in his reign, his statement 

dates, either alone, or with those of our gera, the following table of corresponding dates 
will often be found useful : — 



A. D. 

A. D 



C 4 


A. U. C. 
750 


Julian Period. 
4710 


Julian Year. 
42 


3 


751 


4711 


43 


2 


752 


4712 


44 


1 


753 


4713 


45 


3 1 


7/U 


4714 


48 




27 


7S0 


474© 


72 


28 


781 


4741 


73 


29 


782 


4742 


74 


30 


783 


4743 


75 


31 


784 


4744 


76 


32 


785 


4745 


77 


33 


786 


4746 


78 



* Lardner rests greatly on the remarkable eclipse which occurred on the night when 
the Jewish Rabbis were burnt at Jericho by the order of Herod ; this, if in b. c. 4, was 
on the 13th of March. Benson and Gresw r ell take the same date for the death of the 
Rabbis, but they place the death of Herod in the following year, justly regarding the 
interval between the eclipse and the Passover, (which of course occurred at the full-moon 
following), as too short a time for the events that happened before the Passover which 
succeeded that event. In Playfair's Chronology, a total eclipse is said to have occurred 
at Jericho in Jan. 11, a. c. 3 : if this had been the case, it would have perfectly suited 
the circumstances ; but from the calculations made at my request by Mr. Bunt of 
Bristol, (to whom also I am indebted for the calculation of the paschal moon in a. d. 29 
and 30,) it appears that there certainly was no eclipse at the time stated in Playfair. — 
T cannot deny myself the pleasure of here mentioning Mr. Bunt's admirable Planisphere 
of the Planetary System, which seems much less known than it deserves to be, (perhaps 
from its having been entitled a Planetarium), in which, on a sheet of moderate size, 
either paper or card- board, are delineated, with singular precision, the orbits of all the 
Planets — the four new ones excepted — in their true form and relative position, showing 
of course their apsides and their nodes, and also their annual motions; so that — with the 
aid of a little explanatory book which accompanies the sheet — the places of the Planets, 
at any period, may be readily ascertained with great accuracy. 



(iv) 



CHRONOLOGY OF OUR LORD'S MINISTRY. tApp.il. 



respecting the age of our Lord at his Baptism, presents no difficulty against 
the simple interpretation of ' the 15th year of the government of Tiberius', 
as referring to the time when Tiberius became Emperor. And in reference 
to the Narrative of the Birth of Christ which begins our Canon — since the 
account which it gives of the subsequent circumstances can scarcely be 
made to unite with that given by Luke ; * since it contains peculiar difficulties, 
to say the least, in the application of expressions in tho Old Testament ; and 
since it is not without probability that the Hebrew Gospel began with the 
Preaching of John ; — I cannot lay the same stress upon that Narrative, as 
I should if I were certain that it was written by the Apostle Matthew. 

On the other side it must be admitted, that there is no evidence whatever 
to show that the Greek Gospel of Matthew was ever without the Narrative 
of the Birth of Christ; that the Narrative could scarcely have been written, 
(or at least connected with the Gospel of Matthew), after the Gospel of Luke 
became generally known ; and that it appears improbable that the extra- 
ordinary and interesting narration in ch. ii. should have originated without 
some foundation in fact, which it could not have had if Herod died before 
our Lord was born. 

Mr. Benson calculates that the death of Herod took place in February, 
B. c. 3. If this were the case, and I see no decisive reason against the 
supposition, then if our Lord were born in the preceding year, b. c. 4, in 
which Mr. Greswell places the event — say in the autumn — he was thirty 
years of age in the autumn of a. d. 27, and consequently above thirty-one at 
the time when I suppose his Baptism to have taken place. As St. Luke 
does not say in what year of Augustus Jesus was born, nor even whether it 
were before the death of Herod, I presume that he had not ascertained the 
exact year, and had merely learnt, generally, that our Lord was ' about 
thirty years old' at his Baptism ; if he were not much more than thirty-one, 
such a latitude of expression, where the exact truth would be scarcely 
ascertainable, is not an unreasonable supposition. 

If we are to take St. Luke's words very closely, and suppose him to mean, 
definitely, that Jesus was between thirty and thirty-one years of age, then 
we must admit one of two things : either, first, that he was not born before 
the death of Herod, in which case we must relinquish the authority of the 
Narrative preceding St. Matthew's Records of Christ's Ministry; or, secondly, 
that ' the 15th year of the government of Tiberius' is not to be reckoned 
from the time when Tiberius became Emperor by the death of Augustus, but 

* Prebendary Townsend supposes that after Joseph had returned to Nazareth 
(Luke ii. 39), he came back to Bethlehem, purposing to settle there, when the events in 
Matt. ii. occurred. This lessens the difficulty ; still, Luke's ignorance of those events 
would be unaccountable. 



Aee.A.) INTRODUCTORY OBSERVATIONS. (y) 

from that period when Augustus associated him with himself in the tribunitial 
power. ** 

The former of these two suppositions has already been sufficiently con- 
sidered ; for the latter, I know only one argument of any material weight, 
viz. that from the time when Tiberius was thus associated with Augustus, he 
had the same power with him in the provinces. It is indisputable that no 
instance occurs, in the Roman historians, in which any year of Tiberius's 
government is reckoned from the time when he was associated with Augustus ; 
and it is not even ascertainable at what exact time this association took 
place. Nor is there any distinct trace that such a mode of reckoning was 
ever adopted in the provinces, sufficiently, at least, to make it so recognized an 
sera, that a writer so accurate as St. Luke should choose to employ it, instead 
of the ordinary, or, rather, the universal mode of reckoning, especially when 
writing for one who was himself probably a Roman Governor. This sup- 
position is, in my judgment, attended with incalculably greater improbability 
than that Luke used the indefinite expression l about thirty years' with sufficient 
latitude to include upwards of thirty-one. And when to this I add, that not 
only Dionysius Exiguus, who at the beginning of the sixth century fixed the 
Christian JEra, but also all the early Fathers, whether they referred the 
death of Christ to the fifteenth or to the sixteenth year of Tiberius, (see 
Diss. I. p. xiii), obviously reckoned the fifteenth year of Tiberius from the 
death of Augustus, — I cannot but regard the supposition which has been thus 
briefly considered, although maintained by Lardner, Kuinoel, Benson, and 
many others, as having no solid foundation. 

I have not referred to the Decree of Augustus mentioned by Luke, ch. ii. 1, 
as presenting a difficulty in addition to those already mentioned, against the 
authority of the first Introductory Narrative of the Birth of Christ : this 
difficulty, however, appears to me a weighty one ; though confessedly, of less 
importance than it is made by those who consider the Decree as actually 
carried into full effect when our Lord was born. 

From Luke's Introductory Narrative, we find that the birth of Christ took 
place at Bethlehem owing to a Decree, issued by Augustus, to enrol the Jewish 
nation, with a view to make Palestine a Roman Province. This is recorded 
in the 1st verse of chap. ii. The enrolment, as appears from the 2d verse, 

* It may be requisite to observe here, that the word r'jysfxovia, used by Luke in 
ch. iii. 1, is of general applicability, like our own word government. Mr. Benson thinks 
that it best suits the hypothesis which he adopts, that St. Luke dated from the tri- 
bunitial government of Tiberius ; but there seems to be no adequate reason for that 
opinion ; at any rate this word decides nothing. Josephus (see Schleusner) calls the 
Roman Emperors -ffysfioveg, governors. 



(vi) CHRONOLOGY OF OUR LORD'S MINISTRY. [App. A. 

was not actually made, till Cyrenius was Governor of Syria : but the Decree 
rendered it necessary for every Jew to go to the city of his fathers ; and 
Joseph went, with Mary, to Bethlehem, because that was the city of David, 
whose descendant he was. Though the enrolment did not then take place — 
at least was not carried into full effect — the threat being from some cause 
suspended, yet, if it really occurred in the reign of Herod, we might reason- 
ably expect to find some notice of the Decree, with its actual effect, in the 
history of Josephus, since this is full and detailed before the death of Herod ; 
and his silence respecting it adds to the difficulties attending the authenticity 
of the first Introductory Narrative. It is also true that there is no allusion 
to such a Decree, in Josephus's account of the events succeeding the death of 
Herod : but the historian, having no longer the aid of Nicolas of Damascus, 
is very brief in that account ; and his silence, therefore, is less difficult to be 
explained. Besides this, he actually presents a train of circumstances which 
would fully explain the issuing of the Decree referred to, and which far 
better accords with it than any known events do that preceded the death of 
Herod. It is as follows : — 

On the death of Herod, Archelaus went to Rome, to obtain the Emperor's 
confirmation of his Father's appointment of him to the sovereignty of Judaea 
and Samaria ; but before he set out, a disturbance among the Jews led him 
to call out his soldiers, who killed two thousand of them. Some of his 
relations went at the same time to Rome, who were unfavourable to the 
division in Herod's will, and wished, if possible, to have Judaea made a 
Roman Province. At the first hearing of the case, Augustus determined 
nothing ; though he treated Archelaus with kindness, and appeared inclined 
to decide in his favour. While matters remained in this suspense, fifty Am- 
bassadors came from Judaea, by the consent of Varus the Syrian President, 
to solicit that their country might be made a Roman Province ; and soon 
after, news came from Varus, of great disturbances in Judaea, and of a revolt 
so serious, that at the termination of it, he put two thousand to death by 
crucifixion. Another hearing took place before the Emperor ; and the 
Ambassadors pleaded their cause against Archelaus : but Augustus dissolved 
the assembly without having decided the question. Not long after, however, 
he determined to give Archelaus the sovereignty of Judaea and Samaria, with 
the title of Ethnarch instead of King. 

So far we have the clear testimony of Josephus. — Now the data afforded 
by St. Luke alone, would bring us to this very period, viz. some time in the 
second year before the Christian iEra ; and if we might leave out of con- 
sideration the Narrative of Christ's Birth prefixed to St. Matthew's Records 
of his Ministry, we might with much probability conclude, that Augustus, 
influenced by the strong representations of the Jews, issued a Decree that all 



App. A.] 



INTRODUCTORY OBSERVATIONS. 



MO 



the Land of Palestine should be enrolled, as the first step towards the execution 
of their request ; but that Archelaus made such promises as induced the 
Emperor to suspend the execution of it almost as soon as this was 
commenced, and to allow Archelaus to rule over Judaea and Samaria. As 
the immediate effect of the Decree was only temporary, and the Jews in 
general then wished for a change in their condition, there was neither time nor 
disposition for those commotions which arose when the census was actually 
made, after the banishment of Archelaus ; and the circumstances which really 
took place, might easily be lost sight of in subsequent occurrences. 



Whether or not the reader accord in these views respecting the first Intro- 
ductory Narrative, he will not be surprised that they influence me so far 
against its authenticity, that I cannot lay any stress on its statements in 
opposition to any just inferences from the Gospel by St. Luke. As respects 
the Chronology of our Lord's Ministry, however, any decision on this subject 
is unnecessary ; since it has been shown that, allowing a not-unreasonable 
latitude to the expression ' about thirty years old', the Birth of Christ might 
have occurred before the death of Herod, and yet his Baptism have taken place 
in the fifteenth year of Tiberius's reign. But having found it requisite to 
place the two Introductory Narratives in comparison with each other, and 
not perceiving how they are to be reconciled in relation to the events suc- 
ceeding the Birth of Christ, 1 have also deemed it requisite to state my 
uncertainty as to the authenticity of the former of the two, and the grounds 
of it : I have no doubt whatever as to the authenticity of the latter. 



CALENDAR OF OUR LORD'S MINISTRY. 

L Table of the Jewish Months, and the first days of the Leading Festivals, 

29 



Tizri 



A. D. 28 
began Sept. 10 



Tabernacles (Tizri 15) 

Marches van 

Cisleu 

-(Cisleu25) 



Dedication 
Tibbeth 

Shabbath 

Adar 

Nisan 

Passover 

Jyar 

Sivan 

Pentecost 

Tamus 

Ab 



A. D. 29 



(Nisan 14) 



Oct. 
Nov. 
Dec. 



Jan. 
Feb. 
Mar. 

Apr. 
May 



(Sivan 5) 

June 

July 



24 

10 

8 

2 

8 

6 
5 
6 
19 
5 
4 
8 
3 
2 



Elul 

Tizri 

Tabernacles 

Marchesvan 

Cisleu 

Dedication 

Tibbeth 

Shebbeth 

Adar 

Ve-Adar 

Nisan 

Passover 

Jyar 

Sivan 

Pentecost 



A.D. 

began . . 



(Tizri 15) 



-(Cisleu 25) 



A.D. 30 



(Nisan 1 4) 



(Sivan 5) 



Aug 


29 




30 


Sept 


. 13 





29 


Oct. 


28 


Nov. 


21 





27 


Dec. 


26 


Jan. 


25 


Feb. 


23 


Mar. 


25 


Apr. 


7 





23 


May 


23 





27 



(viii) 



CALENDAR OF OUR LORD'S MINISTRY. [ \pp. .4. 



A.D. 


29. 


Jan. 


20. 


Feb. 


28. 


Mar. 


1. 





2. 





3. 
7. 

8. 


, 


■ 


19. 





27. 


Apr. 


22. 





27. 


May 


8. 



2. Probable Dates of the Leading Facts in our Lord's Ministry .* 

N. B The Jewish Sabbaths are marked f. 

Baptism of Jesus, after which he retires to the Desert. 

The Priests and Levites come to John. 

Christ returns to the Baptist at Bethabara. 

John, Andrew, and Peter, follow Jesus. 

Philip and Nathanael become Disciples of Jesus. 

First Miracle at Cana. 

Our Lord goes to Capernaum.f 

The First Passover begins : during the Festval, our Lord drives the 

Traders from the Temple, and converses with Nicodemus. 
Christ exercises his Ministry in the Country of Judam. 
Conference with the Samaritan Woman. 
Jesus at Cana heals the Youth at Capernaum. 
The Pentecost begins. 

14/ The Cure of the Infirm Man at Bethesda. 

15. Christ departs for Galilee, where he remains till the Feast of Tabernacles. 

See Diss. iv. p. exxvii — exxix. 

21./ The Walk through the Corn-fields. See p. cxviii — exxiv. 

28 /Christ rejected at Nazareth. | Seep, exxviii. 

Sept. 13. The Feast of Tabernacles begins, A little before this, probably, the 
Baptist was imprisoned by Herod Antipas. See p. exxviii. 

16. Oar Lord reaches Jerusalem. 

19. ' The last day, the great day, of the Feast'. 

20. Our Lord gives sight to the Blind Man. § He then goes to Galilee. 

■ 23. Christ begins his Public Preaching. Call of Peter, &c. 

21/ Cure of the Daemoniac in the Synagogue at Capernaum. 

25. First Progress through Galilee. 

Oct. 16. Our Lord delivers the Sermon on the Mount, heals the Leper, &c. 
— — 17. The Widow's Son at Nain raised from the dead. 

20. The Tempest stilled in crossing the Lake, and the Dsemoniacs restored to 

sanilv on the eastern shore. 
21. Cure of the Paralytic, and Call of Matthew. 

23. The Day of Matthew's Feast. (The 22d was a sabbath.) 

24. Christ selects the Twelve, and begins his Second Progress through Galilee. 

Nov. 20. Mission of the Twelve into Galilee. 

21. The Disciples of John come to Jesus. The Visit to Simon the Pharisee. 

22. Mission of the Seventy into the Persea. 

* The reader will find various illustrations and explanations of this Calendar, in the Preliminary 
Dissertations, especially in the Fourth. In some cases, the day of the Jewish sabbath decides a single 
date, on which several other* may depend. 

+ If any consideration render it desirable to allow more time for the events before the Passover, the 
Baptism of Jesus may be placed earlier. In the Plain of South Jordan, it becomes hot in the latter part 
of January ; and I presume the Baptist would recommence his Ministry, as soon as the season permitted. 

{ This appears to be the true place for this event: but if any deem it more probable that it occurred 
on the s.ibbath after the Tabernacles, they may place it there, though this arrangement will diminish, by 
one week, the interval between the commencement of the First Progress and the Dedication. 

§ The regular sabbath fell on the 17th ; but by the Law, this ' eighth day ' was appointed to be a sabbath 
See Lev. xxiii. 3G and 39. 



App. A.) CALENDAR OF OUR LORD'S MINISTRY. (ix) 

A.D. 29. 

Nov. 25. The visit to Martha and Mary at Bethany. 

26 /Conference with the Jews, near the close of the Feast of Dedication. 

> 27. Jesus withdraws into the Persia, where lie remains till the later part of the 

following January ; and where, probably, many of the Seventy return to 
A. D. 30. hirn, as also some of the Tw r elve. 
Jan. 20. The Resurrection of Lazarus at Bethany. 
— — 22. The Sanhedrim resolve to kill Jesus, and he withdraws to Ephraim in 

Samaria, till the Death of the Baptist. 
Feb. 20. Jesus leaves Ephraim to return to Galilee; perhaps knowing of the death of John. 

25./ Cure of the Man with the Withered Hand.* 

26. Cure of the Dumb Dsemoniac. The Day of Parables. 

28. Last Visit at Nazareth. 

Mar. 3. The rest of the Apostles rejoin our Lord, say at Capernaum. 

5. Miracle of the Five Thousand, near Bethsaida Philippi. 

6. Discourse, the day following, in the Synagogue at Capernaum. 

7. Departure for the Region of Tyre and Sidon, 

9. Cure of the Syrophoenician Woman's Daughter. 

11. Our Lord again near Bethsaida Philippi. 

14. Miracle of the Four Thousand. 

15. Cure of the Blind Man at Bethsaida of Galilee. 

17. Avowal of Peter, near Csesarea Philippi. 

25. /The Transfiguration, in the northern part of Galilee. 

27. The Temple Tribute paid at Capernaum. 

28. Christ refused reception by the Samaritans. 

29. Christ enters the Persea, after passing near Scythopolis. 

31. Crosses the Jordan in the afternoon, and passes the sabbath near Jericho. 

Apr. 1 Jesus visits Zacchseus at Jericho. 

Nisan April The Week of the Crucifixion. 

9 C ffi ^ 2. Sunday. Our Lord arrives at Bethany : the Supperatthehouseof Simon. 

10 j a 3. Monday. Public Entry into Jerusalem : Voice in the Temple. 

11 J "w 4. Tuesday. Miracle on the Barren Fig-tree : The Temple cleared. 

12 j S •. 5. Wednesday. The Last Day in the Temple: Prophecy on the Mount of Olives. 
13 
14 
15 



< 1> 



6. Thursday. Christ at Bethany: m the evening he goes to Jerusalem. + 

7. Friday. The Crucifixion. In the evening the Pharisees eat the Pj issover. 

8. Saturday. The Sabbath. The Sepulchre sealed and a Guard set. 

16 L. S J 9. Sunday, Before Sunrise our Saviour left the Tomb; and not long 

after, was seen by Mary Magdalene. (See p. 276.) 
Apr. 16. Second Visit to the Apostles, Thomas being present. 

30. Christ appears to the Apostles and perhaps at the same time to the Five 

Hundred Brethren, on a Mountain in Galilee (The exact time of this 
event is quite conjectural.) 
May 18. The Ascension of Christ near Bethany. 

27. The Pentecost. The communication of the Holy Spirit to the Apostles. 

* If the subsequent occurrences appear too much crowded, this miracle may be placed on the preceding 
sabbath. — I have, however, myself repeatedly calculated the succeeding dates, independently of the 
Calendar in the 6ih Edition of my Introduction to the Geography of the New Testament, which is adopted 
in the Bogton Harmony ; and I find no reason for change in the essential dates ; — the others follow of couise 

t In p. 2ZQ is given a scheme of the " Events of the 14th of Ni»an : i. e. from Sunset on Thursday to 
Sunset on Friday." 



(B) 
Tabular view of the contents of the gospels 

From the Baptism of oxr Lord to his Arrival at Bethany six days before the Passover. 



SF. B. The Sections to which Italic Capitals are prefixed, are found only in St. John's 
Gospel. The Sections with Italic (and afterwards Greek) Letters, are in St, Luke's 
Gnomology. (See App, C). The numbers under each Gospel, show the order in 
which the Section occurs in it; and the degree of transposition caused in it : the 
passages themselves may be seen in the Harmony. 

Matt Mark Luke Harm. 
Page 

1. The Baptism of Jesus 1 ! 1 17 

2. The Temptation . 2 2 2 18 

a The Testimony of the Baptist to a Deputation from the 

Sanhedrim. The First Disciples of Jesus 19 

s First Miracle at Cana 21 

c First Passover, Conference with Nicodemus 23 

n Jesus makes Disciples in Judasa : John's Last Testimony 25 

e Conference with the Samaritan Woman 26 

f Second Miracle at Cana , 28 

g Occurrences at the Pentecost . . . . 29 

3. Walk through the Corn-fields 26 12 12 32 

4. Christ rejected at Nazareth .. .. 3 33 

5. The Miraculous Draught of Fishes 7 34 

6. The Disciples instructed in Prayer < « . . g 35 

/ Occurrences connected with the Feast or Tabernaci.es .. *. .. 39 

7. Christ begins his Public Preaching in Galilee... 3 3 49 

8. Call of Peter, Andrew, James, and John 4 4 . . 50 

9. Demoniac cured in the Synagogue at Capernaum 5 14 50 

10. Cure of the Mother of Peter's Wife, and many others 9 6 5 51 

11. First Progress through Galilee 5 7 6 52 

1 2. Sermon on the Mount 6 . . 15 53 

13. Cure of the Leper 7 8 8 65 

14. Cure of the Centurion's Servant 8 . . 16 66 

15. The Widow's Son at Nain raised to life 17 68 

16. Rebuke of hesitating Disciples , 10 .. 37 69 

1 7. The Tempest calmed 11 21 23 70 

18. Cure of the Gadarene Demoniacs 1 'J 22 24 71 

19. Cure of the Paralytic at Capernaum 13 9 9 73 

20. Call of Matthew 00 14 JO 10 75 

21. Matthew's Feast 15 11 11 76 

22. Cure of the Disordeied Woman 16 23 25 77 

23. The Daughtei of Jairus raised 17 24 26 79 

21 Restoration bf Sight to Two Blind Men 18 .. .. 80 



A pp. S,] 



CONTENTS OP THE GOSPELS. 



(xi) 



25. Cure of the Dumb Demoniac 

26. Selection of the Twelve 

27. The Second Progress through Galilee 

28. The Mission of the Apostles 

29. Message of the Baptist * 

30. Jesus at the House of Simon the Pharisee 

31. The Mission of the Seventy, with their Return 

32. Christ Upbraids the Cities of Galilee . 

33. Christ's Thanksgiving to the Father 

34. The Invitation to the Weary and Heavy-laden 

35. Parable of the Good Samaritan 

36. Visit to Martha and Mary at Bethany 

k Christ at the Feast of Dedication : subsequent Sojourn 

in Perasa 

37. Occurrences at the house of a Ruler who was a Pharisee . . 

38. Discourse on counting the Cost 

39. Parables encouraging the Penitent — the Lost Sheep, &c. . . 

40. Parable of the Unjust Steward, and Observations 

41. Parable of the Rich Man and Lazarus the Beggar 

l Resurrection of Lazarus the Brother of Martha and Mary. . 

m The Sanhedrim resolve to put Jesus to Death : he retires 

to Ephraim with the Disciples who were with him 

42. Cure of the Man with the Withered Hand 

43. Jesus withdraws to the Lake 

44. Cure of the Blind and Dumb Demoniac : Discourse on 

Blasphemy against the Spirit 

45. A Woman pronounces the Mother of Jesus blessed 

46. Discourse when the Pharisees demanded a Sign 

47. Parable of the Unclean Spirits 

48. Observations when his Mother and Brethren come to him . 

49. At the Pharisee's Table, Christ reproves the Scribes, &c. 

50. Parable of the Sower and Explanation of it 

51. Tares 

52. Springing and Growth of Com 

53. Mustard Seed 

54. Leaven 

55. Explanation of the Parable of the Tares 

56. Parables of the Hidden Treasure, Pearls, and Fish 

57. Christ again visits Nazareth 

58. Herod hears of Jesus 

59. The Death of John the Baptist 

60. The Return of the Apostles 

61. The Miracle of the Five Thousand (John vi.) 

h The Multitude purpose to make Jesus a King 

62. Jesus walks on the Sea to the Apostles (John vi.) 

63. Peter goes out to him (John vi.) ,~ . 

64. Jesus in the Land of Gennesareth 



Matt. 



19 



20 
21 
22 



23 
24 
25 



15 



26 



Mark Luke Harm. 
Page 
80 
81 
82 
83 
89 
91 
92 
93 
94 
95 
95 



14 
20 

27 
18 
19 
a.c 

b 

d 

e 
f 



y 

z 
a— y 



27 
28 



29 16 

30 .. 
31 

32 17 



33 
34 

35 
36 
37 
38 
39 
40 
4] 



42 

43 
44 
45 



18 



25 

27 
28 
29 
30 

31 

32 



13 



h 
i 
k 

22 
I 

21 



28 



29 
30 



96 
98 
99 
100 
102 
103 
104 

106 
107 
108 

110 
120 
112 
119 
120 
121 
121 
126 
127 
127 
128 
128 
129 
130 
133 
133 
135 
135 
137 
138 
139 
140 



(xii) 



CONTENTS OP THE GOSPELS. 



H 

65. 

66. 

67. 
68. 
69. 
70. 
71. 
72. 

73. 
74. 

75. 
76. 
77. 
78. 
79. 
80. 
81. 
82. 
83. 
84. 
85. 
86. 
87. 
88. 
89. 
SO. 
91. 
92. 
93. 
94. 
95. 
96. 
97. 
98. 

99. 
100. 
101. 
102. 
103. 
104. 
105. 
106. 
107. 
108. 



Matt. 



Discourse in the Synagogue at Capernaum (John vi.). . . 
Declarations to the Scribes from Jerusalem, and to the People 

The Daughter of the Syrophcenician Woman cured 

Miracles near the Lake of Galilee 

The Deaf Man cured 

The Miracle of the Four Thousand 

A Sign again demanded, and the Disciples warned 

The Blind Man restored at Bethsaida 

Peter's Declaration near Cassarea Philippi : Christ then 

predicts his Approaching Sufferings 

The Transfiguration 

Observations respecting John the Baptist 

Cure of the young Deaf and Dumb Demoniac 

Prediction of Approaching Sufferings 

Payment of the Temple Tribute 

Observations on Humility and Mutual Consideration .. . 

■ Causes of Sin 

Divine Mercy 

Mutual Forgiveness 

Apostolical Authority 

Faith and Humble Duty 

Parable of the Unmerciful Servant 

Jesus refused Reception in Samaria 

Cure of the Ten Lepers 

Christ teaches in Feraea : Declaration respecting Divorces 
Observations when asked respecting the Kingdom of God 

Parable of the Unjust Judge 

■ Pharisee and Publican 



62 



Children brought to Jesus 

Application of the young Ruler, and Christ's Declarations 

Parable of the Labourers in the Vineyard 

Admonitions and Encouragements to the Disciples 

Warnings against Covetousness ; Parable of the Rich Man 

Admonitions respecting Anxiety 

Preparation for the Coming of the Lord 

Consequences of Christ's Mission ; Individual Judgment 

urged 

Calamities not always Judgments 

Parable of the Barren Fig-tree 

The Infirm Woman healed on the Sabbath 

Parables of the Mustard-seed and the Leaven, repeated . . 
Answer to the Inquiry, " Are there few that shall be saved 1 " 
Observations respecting the malicious purposes of Herod. 
Our Lord on entering Judaea, again predicts his Sufferings 

Application of the Sons of Zebedee 

Christ at the house ofZaccbseus : Parable of the Ten Pounds 
Two Blind Men restored to Sight near Jericho 



64 

65 

66 



6? 



<59 





[ App. 2?. 


Mark Luke Harm. 




Page 


.. 


141 


33 . 


143 


34 . 


146 


35 . 


147 


36 


147 


37 


148 


38 . 


149 


39 . 


150 



40 
41 
42 
43 
44 

45 
46 



63 47 



50 
51 



31 

32 

33 
34 

35 

I 



36 

38 

.. 39 

.. 40 

.. 41 

48 42 

49 43 

m 
n 
o 
P 



t 
u.v 

IV 
X 

44 



46 
45 



150 
153 
155 
155 
158 
158 
159 
160 
161 
162 
162 
162 
163 
167 
168 
169 
170 
170 
171 
172 
172 
175 
176 
177 
177 
178 

197 
180 
180 
180 
181 
181 
182 
183 
183 
85 
187 



(C) 

ANALYSIS OF THE PART OF ST. LUKE'S GOSPEL WHICH RESPECTS 
THE MINISTRY OF CHRIST IN GALILEE. See Prel. Diss. p. Hi. 

It is in Part B alone, that St. Luke's arrangement of events exclusively 
agrees with St. Mark's ; and it seems almost certain that the two Evangelists 
were in possession of some common documents. The subdivision of this Part 
of Luke's Gospel, by the aid of St. Mark's, affords some insight into the causes 
of the general arrangement which the former Evangelist has adopted. I may 
be permitted, however, to request the reader to review the observations in 
p. lii, as also those in p. lxiii, before he comes to a conclusion against what 
is here submitted to him. 

Div. i. Luke iv. 16 — 30. Record of our Lord's visit to Nazareth, pro- 
bably before the Imprisonment of John. This is peculiar to Luke's Gospel. 

Div. ii. Luke iv. 31 — vi. 19, corresponds with Mark i. 21 — iii. 20, (to 
which Mark prefixes the beginning of Christ's Preaching- and the Call of 
Peter, &c ) The Cure of the Demoniac in the Synagogue : Cure of Peter's 
Wife's Mother, &c, followed by a Progress through Galilee : (Luke here 
introduces the Draught of Fishes) : the Leper : the Paralytic : the Call of 
Levi : the Discourse at Levi's Feast : the Walk in the Corn-fields, and the 
Withered Hand: the Selection of the Apostles. — All these occurrences have 
a local connection — with Capernaum or its neighbourhood ; but this is 
less specified by Luke than by Mark. See p. xlv. 

Div. iii. Luke vi. 20 — vii. 50. Christ's Discourse (on the Mount) : the 
Centurion's Servant : the Widow's Son : the Message from the Baptist : the 
Visit to Simon the Pharisee. — These must have formed one record ; and 
Mark has no part of it. The occurrences are in the order of time, as 
ascertained by St. Matthew's Gospel. 

Div. iv. Luke viii. 1 — 3. A short independent document, respecting- a 
Progress of our Lord through Galilee, attended by the Twelve, and by several 
women who had been cured by his miraculous power, and who now ministered 
to him of their substance. 

Div. v. Luke viii. 4 — 21. The Parable of the Sower, followed by Ob- 
servations which are found also in Mark, and by the Application of our 
Lord's Mother and Brethren. Mark iii. 20 — iv. 34, contains the Discourse 
respecting Blasphemy against the Spirit, (found in Luke's Gnomology § k), 
followed by the Application of our Lord's Mother ; then the Parables of 
the Sower, the growth of Seed, and the Mustard-seed Here Mark agrees 
with Matthew ; and Luke has a different arrangement of those two events 
which alone he records. 



(xiv) 



ANALYSIS OF PART B IN ST. LUKE'S GOSPEL. [App. C. 



Div. vi. Luke viii. 22 — 56, corresponding with Mark iv. 35 — v. 43. This 
remarkable portion consists in both, of a series of events which followed each 
other in close succession, and the arrangement of which agrees with that of 
Matthew. It begins with our Lord's crossing the Lake, and stilling the 
Storm : it then records the Cure of the Gadarene Demoniacs ; the application 
of Jai'rus ; the Cure of the Disordered Woman ; and the raising of the 
Daughter of Jai'rus. We know from St. Matthew's Gospel (see p. Ix), that 
the application of Jairus was made while our Lord was at his house ; and it 
is obvious that the person who originally recorded this portion could not have 
himself been present at the Feast, and that he simply gave an account of 
facts which alone had come under his own observation, relating them in the 
order in which he witnessed them. 

Div»\\\. Luke ix. 1 — 50 corresponds with Mark vi. 7 — ix. 50. It con- 
tains (1) the Mission, and the Return, of the Apostles ; with the Miracle of 
the Five Thousand : (2) the Confession of Peter ; the Transfiguration ; the 
Cure of the Epileptic ; and the Rebuke of the ambitious Disciples, with the 
connected circumstances. The succession of events accords with that in 
Matthew and Mark; but the record is much more limited in its scope. 

The vith portion so clearly implies the existence of one document which 
was common to Mark and Luke, and the nature of the case renders the 
existence of other documents so probable, that we may reasonably assume, 
as an hypothesis, that St. Luke had obtained, by his faithful research, several 
documents, corresponding to the foregoing portions, which he translated into 
Greek if they were in the language of Palestine, and which he employed as 
his judgment directed, connecting with them whatever additional information 
he was enabled to obtain by his diligent inquiries in Galilee. 

Now it is observable that in those of the separate records which contain 
several events, there is a close accordance in the order of occurrence with 
that in St, Matthew's Gospel. If they were made either by eye-witnesses, 
or from the narration of eye-witnesses, this was a natural result ; and the fact 
lessens considerably the diversity which at first sight appears very great, 
between the succession of events in Matthew on the one hand, and that in 
Mark and Luke on the other. Considering each Gospel as a whole, the suc- 
cession of events between the Imprisonment and the Death of the Baptist, 
differs very greatly ; but in the separate portions, and in the arrangement of 
those portions, the difference is very small. 

It is probable that St. Luke generally retained the succession of events in 
each separate record, as he found it : let us examine by what considerations 
lie may have been influenced in arranging the records themselves so as to 
form the Part of his Gospel before us. 

The beautiful record in Div. i, he would, of course, place first ; for though 



Ai-p. C] ANALYSIS OF PART B IN ST. LUKE'S GOSPEL. (xv) 

it indicates the previous exertion of miraculous power at Capernaum, (of which 
we have a record by St. John alone), yet as it forms a perfect introduction to 
our Lord's announcement of his glad tidings, and at the same time affords a 
general specimen of his mode of preaching in Galilee, no position could be 
more suitable for it. 

As to Div. ii, since the commencing narrative clearly preceded a progress 
through Galilee, unless the Evangelist had seen fit to distribute the narratives 
of which this record is composed, he would, of course, place the whole at the 
commencement of our Lord's Public Ministry in Galilee, This he has done. 

The records in Div. iii, obviously form a distinct whole ; and whether 
St. Luke received them as one document, or himself framed one from them, 
the position bears the clearest marks of having been intended to form one 
section of the Gospel. If the second Division were inserted as a whole, this 
Division could be placed no where else than it is ; though some parts of it, as 
is the case with some of Div. ii, followed, in actual occurrence, events which 
thus precede in position. 

The position of Div. iv and of Div. v, accords with the arrangement in 
St. Matthew's Gospel; and it requires no remark. 

Why the sixth Division is placed where it is, I am not able to satisfy myself. 
Since (p. lx) it contains facts which occurred at Matthew's Feast, of which 
a record is given in Div. ii, and since the whole series obviously consists of 
occurrences that followed each other in close succession, 1 have no doubt 
that it is not in its chronological position. Nevertheless, since it has the 
same position in St. Mark's Gospel, in relation to the preceding Division, 
some connection must have been established between these two before they 
came into the hands of the Evangelists, or there must have been some link 
of association which at present I cannot trace. Adhering to St. Matthew's 
succession of events, I cannot hesitate in the belief, that the occurrences in 
Div. vi preceded those in Div. v: and indeed, as some of the former must 
have occurred on the day of Matthew's Feast, these could not have followed 
the Selection of the Apostles which is recorded even in Div. ii. On the 
whole, therefore, I presume that Div. vi had been connected with Div. v before 
Mark and Luke received the former. If so connected, St. Luke, when he 
compiled this Part of his Gospel, would of course place it after Div. iv, and 
before Div. vii ; since Div. iv records a progress when the Twelve were with 
him, and Div. vii records their Mission. 

The records in Div. vii. have the place which chronologically belongs to 
them ; the short record of the Mission of the Apostles (ch. ix. 1 — 6) being 
obviously prefixed, owing to its connection with those records which follow. 

The foregoing Analysis is offered to the reader, with the views expressed in 
the Note in p. lx ; but 1 lay no stress whatever upon it as respects my 

Y 



(Xvi) ANALYSIS OF PART B IN ST. LUKE'S GOSPEL. [App. C. 

Synoptical Arrangement. It seems to me to throw some light on the struc- 
ture of the ' former Narrative' of this admirable historian ; and it shows that 
there is less discrepancy than at first sight appears, between his arrangement 
of events and that of St. Matthew : but whether the investigations in this 
Appendix are satisfactory, or the contrary, the argument pursued in the vth 
and vith Sections of the fourth Dissertation remains unaffected ; and sufficient 
reason, I conceive, has there been shown, for abiding in a chronological 
arrangement, by the succession of events in St. Matthew's Gospel. 

( D) 
ANALYSIS OF ST. LUKE'S GNOMOLOGY. See Prel. Diss. p. lii— Ivi. 

i. Luke 

a. Record of the Mission of the Seventy beginning x. 1 

b. Christ Upbraids the Cities of Galilee, Matt. xi. 20—24 — 13 

c. Notice of the Return of the Seventy — 17 

d. Christ's Thanksgiving to the Father, Matt. xi. 25 -27 — 21 

e. Parable of the Guod Samaritan — 25 

/. Visit to Martha and Mary at Bethany — 38 

g. The Disciples instructed in Prayer xi. 1 

h. Cure of the Dumb Demoniac, and Discourse thereon, Matt. xii. 22—30 — 14 

i. A Woman pronounces the Mother of Jesus blessed — 27 

k. Discourse when the Pharisees demanded a sign, Matt. xii. 38 — 45. ... — 29 

I. Christ at the Pharisee's Table — 37 

it. 

m. Admonitions and Encouragements to the Disciples, (comp. Matt. x. 17 — 33) xii. 1 

n. Warning against Covetousness ; Parable of the Rich Man — 13 

o. Admonitions respecting Anxiety, (comp. Matt. vi. 25 — 33) — 22 

p. Preparation for the Coming of the Lord — 35 

q. Conseqnences of Christ's Mission ; Individual Judgment urged — 49 

r. Calamities not always Judgments xiii. 1 

s. Parable of the Barren Fig-tree — 6 

t. The Infirm Woman healed on the Sabbath — 10 

u. Parable of the Mustard seed, (comp. Matt. xiii. 31, 32) — 18 

v. Leaven, (comp. Matt. xiii. 33) — 20 

w. Answer to the Inquiry, " Are there few that shall be saved } " — 22 

x. Observations respecting the malicious purposes of Herod — 31 

in. 

y. Occurrences at the house of a Ruler who was a Pharisee » xiv. 1 

z. Discourse on Counting the Cost — 25 

a. Parable of the Lost Sheep, (comp. Matt, xviii. 10 — 14) xv. I 

(3. Lost Piece of Silver — 8 

y. ; Prodigal Son — ■ 11 

o. Unjust Steward and Observations xvi. 1 

t , Rich [Man and Lazarus — 19 

£. Observations on Causes of Sin, Matt, xviii. 6, 7 xvii. 1 

t). ■ Mutual Forgiveness, Matt, xviii. 15 — 3 

3. Faith and Humble Duty — 5 



App. D.] ANALYSIS OF ST. LUKE'S GNOMOLOGY. 



(xvii) 



Such are the contents of this remarkable portion of St. Luke's Gospel. The 
Evangelist has placed it (p. liii) in a position peculiarly suited to it, when con- 
sidered as a " Miscellaneous Collection of Discourses and other Occurrences ; " 
all of which must have preceded our Lord's arrival at Jerusalem ; some of 
which St. Luke knew belonged to the Last Journey; most, if not all, of 
which, he had probably learnt, succeeded the Mission of the Twelve; and 
most, if not all of which, he derived, directly or indirectly, from the testi- 
mony of some or other of the Seventy, 

The ixth chapter, which I have represented as a distinct record, has for 
its subject the Mission of the Twelve, their Return, and the Occurrences that 
followed till our Lord finally left Galilee. The Records of the Seventy pro- 
perly came after this chapter; and some one has not unaptly termed this 
portion, the Gospel of the Seventy. Some few sections in it occur also in 
St. Matthew's Gospel ; but, taken generally, they are peculiar to St. Luke. 
Even when there are corresponding parts in the Gospel of Matthew, there is 
usually something which decides that they are not identical in respect to 
time and place. 

1 think the Gnomology may be divided into three leading Divisions, as 
above, (with a short Supplement in Z, — 3"); and the reason will appear as we 
proceed. 

I. The Division from % a io % I inclusive, consists of events which chiefly 
occurred, 1 imagine, in Galilee; and parts of it are included in Matthew's 
Gospel. The Apostolical Evangelist makes no allusion to the Mission of the 
Seventy, § a and § c; but he records the words of Christ in § b and § d, 
which St. Luke's narrative conned s with it. This was before our Lord went 
to the Feast of Dedication. From the nature of the Gnomology, we are not 
able to say confidently that the events in the next two sections immediately 
succeeded the Mission of the Seventy ; but as the train of events places our 
Lord's journey to Jerusalem at this period, I regard the visit to Bethany, §/*, 
as then taking place ; and I see no reason why § e should not have occurred 
previously, viz. before our Lord left Galilee. The occurrences in h and k y (and, 
in connection with them, those in i and /), the Gospel of Matthew teaches us to 
place before the complete gathering of the Twelve to their Master, — i. e. after 
our Lord's return from Ephraim to Galilee subsequently to the Death of John. 
With the exception of § c, therefore, which the system of Luke led to place 
in close connection with § a, all these are in the order of occurrence. 

As to § g, containing a Prayer given by our Lord to some Disciples when 
they requested him to teach them to pray, as John had taught his disciples, 
1 feel more uncertainty than I did when 1 placed it in Part II , whether it 
were really given before the Sermon on the Mount,— arising from its intro- 
duction in a division of the Gnomology, the other sections of which prove to 



(xviii) 



ANALYSIS OF ST. LUKE'S GNOMOLOGY. [Apt.V. 



be placed in the order of occurrence. Our Lord may have delivered these 
instructions to some of those Peraean disciples who had not heard the Sermon 
on the Mount, either after his return to Galilee from Ephraim, or previously, 
while he was in the Peraea, before the raising of Lazarus. If the reader 
prefer this position, he may place it between the vth and vith Sections of 
Part V; but he must then be prepared to admit, either that our Lord himself 
gave a less complete prayer as a model for his disciples than he had before 
done in the Sermon on the Mount ; or, that the person who first wrote it 
down, made an imperfect record of it. Nevertheless, considering all the 
uncertainty attending it, 1 should not, in a Monotessaron, separate it so 
much from its connection with Luke, as the placing of it before our Lord's 
Public Preaching in Galilee necessarily does. 

II. The next Division, m — x, contains two sections, w and x, which 
clearly respect the Last Journey ; and there are others, p, r, and s, which 
best suit that period : indeed the general character of the whole well accords 
with the circumstances in which cur Lord was traveling through the Peraea. 
Nevertheless there is one record, in § t, which less suits that period ; and 
several others so closely correspond with passages in St. Matthew, as above 
noticed, that, if deemed preferable, they may be arranged with those passages. 
This is peculiarly the case with § m, which even verbally agrees with the 
record in Matthew of our Lord's instructions to the Apostles ; and if regarded 
as identical with that record, (which, however, Luke himself could not have 
known), we must place § n after it, viz. at the end of Part IV. The next 
portion, § o, corresponds in great part with a portion of the Sermon on the 
Mount ; yet ver. 38 best suits the time when the actual body of the Disciples 
had been reduced by defections and other causes. The next, § p, corresponds 
with a part of the Discourse on the Mount of Olives, two days before the 
Passover ; but it also perfectly suits the journeying through the Peraea, and 
such observations might well be made in both casts. And (without extending 
these details) we may say that the whole of the Second Division may suitably, 
though not certainly, be referred to the Last Journey. 

III. As to the last Division, if the reader deem it best, on account of its 
position in the Gospel, to transfer it from Fart V. (where in this Arrange- 
ment it now forms Sect, vi,) to Part VII., so as to follow in point of time 
what it follows in actual position, this may be done : but since § x so well 
suits the final and earnest journey through the Peraea, and so well terminates 
the narrative of it ; and since § y so much better suits a period of comparative 
quiet and leisure ; I prefer the position which I have given to this Division^ 
referring it to our Lord's abode in the Peia?a — between the Feast of Dedication 
and the Resurrection of Lazarus — during which, though commonly at Bethabara, 
he probably visited those towns and villages which were chiefly inhabited by 



App.iM ANALYSIS OF ST. LUKE'S GNOMOLOGY. (xix) 

Jews, and to which he had sent the Seventy to make preparation for his 
coming. Why St. Luke might have placed this important and unique 
Division after the preceding, it is not difficult to perceive. The Second 
Division respects the Last Journey, and records occurrences when our Lord 
was going from the Peraea into Judsea. Suppose St. Luke to have ascertained 
that the document which included y — e, records occurrences in the Persea 
before our Lord went from it into Judsea, — the last referring to the evidence 
afforded by ' one rising from the dead ' — then, since he was not acquainted 
with the Resurrection of Lazarus, (as appears clear not only from his silence, 
but also from the narration in ch. x. 38 — 42), nor, as far as we know, with 
any other journey from the Persea into Judaea but that preceding the Passover, 
he would naturally give it that position in the Gnomology in which we 
actually find it. 

The whole of this Third Division of the Gnomology is peculiar to Luke, 
unless we must except the Parable of the Lost Sheep ; but if this be compared 
with Matt, xviii. 10 — 14, the circumstances, and also the words of Christ so 
far differ, that the position in which it stands is by far the more probable. 

The short supplementary Division which includes 2 — £> I conjecture that 
St. Luke received from some one who knew that Christ made the observations 
recorded in it, in the Last Journey — which really began at the Mount of 
Transfiguration ; and the Evangelist has accordingly inserted it at the close 
of the Gnomology. St. Matthew's account places it in an earlier part of 
the Journey, before our Lord left Galilee. 



OBSERVATIONS RESPECTING THE GREEK TEXT AND THE TRANS- 
LATION OF THE FOREGOING HARMONY, INCLUDING SOME 
CORRECTIONS AND EMENDATIONS; TOGETHER WITH AD- 
DITIONAL REMARKS ON THE POSITION OF CERTAIN SECTIONS 
IN THE HARMONY. 

We have arrived at a period of textual criticism, in which it is no longer necessary 
to discuss the merits of the Received Text of the Greek Testament, with which Beza's 
Text, from which the Common Version was made, most commonly agrees. All com- 
petent Critics must be fully aware, that, in a variety of instances, and some of no slight 
importance, the Received Text does not agree with what, on the best evidence which the 
case will allow, we have reason to believe to be true reading of the Original as it came 
from the hands of the Apostles and Evangelists. And every one who has an enlightened 
respect for the Scriptures, when sufficiently released from the trammels of custom to 
discern the simplest pointings of duty on the subject, must desire that every thing 



(xx) RESPECTING THE TEXT AND VERSION OF THE NEW TESTAMENT. [Arr. E. 

should be removed from the Sacred Volume, which cannot be truly regarded as coming 
from the pen of the authorized Teachers of the Gospel. How the learned bodies at 
Oxford and Cambridge can continue to issue forth numberless copies of the New 
Testament, even in the original language, without correction by a more faithful Text, or 
even a caution to the unlearned reader that, in certain passages of no slight importance, 
the text ought to be corrected, T know not ; — unless it be that their attention has not 
been sufficiently called to the subject ; or, that their fear of change conquers the con- 
viction as to the requirements of the love of truth. 

There is no longer the excuse which there once was, for this lamentable want of 
faithfulness to those requirements ; since, in the Text constructed by Griesbach, com- 
petent critics, of all doctrinal opinions, are satisfied that we have a much greater 
approximation to the original Scriptures than the Received Text presents ; and till it 
is shown by new evidence, which w r e are not likely to obtain to any extent, or by better 
canons of criticism, or by the better application of his own, that his decision is in any 
case unsatisfactory, it is wise to adhere to it. There is no room to doubt that, taken 
generally, the application of his canons, or the establishment of other modes of in- 
vestigation, will rather lead us further than he has gone from the Received Text, not 
nearer to it. At any rate, no one can now be required to defend the employment of 
Griesbach's Text, instead of Beza's, in the translation of the New Testament, or in the 
rendering of any part of it ; in the writings of Bishop Marsh, the reasonableness, 
I would say the necessity, of this preference is established. 

For the purpose of that correction which seems to me a matter of duty, not of choice, 
it would not be necessary, as regards the Common Version, to make and authorize a 
thoroughly-revised translation of the New Testament : — this would at present, I believe, 
be impracticable ; and more preparation must be made by individual critics, before a 
translation, revised by the authorities of the church, could be generally acceptable. But 
that the Common Version may be very usefully adapted to Griesbach's Text, Professor 
Palfrey* has shown, by a neat and useful edition of The New Testament in the Common 
Version conformed to Griesbach's Standard Greek Text, first published in Boston in 1828, 
and several times reprinted, in America and, 1 believe, in England. In this edition, the 
text is not broken into verses, the numerals being on the side ; and Griesbach's para- 
graphs and punctuation are followed. If those who direct the English University presses 
would reprint it for the use of those whose minds are enlightened on the subject, and 
would make it generally known and easily accessible, they would render a very acceptable 
service to the religious public, and would do something towards atoning for the evil of 
publishing, as Scripture, that which, with their means of knowledge, they must know 
is not Scripture. Their responsibilities are great, and are not to be put in the scale 
with pecuniary profit to the press, or with ' the praise of men' for themselves. 

As to the Common Version, though we may well rejoice in its general faithfulness, 
and cannot but be attached to its venerable simplicity, there can be no doubt, in the 
minds of those who have paid much attention to the subject, that it is capable of great 
and important improvement, in correctness, in perspicuity, and (without loss to that sim- 
plicity) in adaptation to the present usages of our language ; and every contribution to 
that improvement should be received with candour and encouragement. That those 
eminently-valuable contributions which are to be found in the Revision bv Archbishop 
Newcome, and also in, what I have often found of unexpected value, the version (dated 
1764) of the Rev. Richard Wynne, Rector of St. Alphage, London, are so little known and 

* Spoken of in the Note subjoined to the Table of the Content* at the beginning of this volume. 



Arp. E.\ RESPECTING THE TEXT AND VERSION OF THE NEW TESTAMENT. (XXl) 

employed, while innumerable Commentaries are being brought before the public — is at 
first sight very astonishing. A faithful perspicuous translation of the New Testament, 
with the ordinary aids of good division and punctuation, and of marks of quotation, 
&c., would supersede a large proportion of those Commentaries. 

I have mentioned, in the Preface, the circumstance which led me to revise the 
Common Version for this work. If 1 had foreseen the extent to which this would lead 
me, I must have suspended the printing, till 1 had prepared a revised translation on the 
system spoken of in the Preface, as required by the purposes of a Harmony. When 
I reached the Part where several Gospels occur together, I found greater reason to wish 
that I had done so ; and there will, I doubt not, be discovered more instances than 
I have observed, in which the system has not been successfully maintained. In some 
cases, indeed, I was obliged to satisfy myself with maintaining it only in relation to the 
Section itself, — owing to the different manner of using the same word by different 
Evangelists. 

For the purposes of a Harmony, more of uniformity in rendering is necessary than it 
would be desirable to attempt, for general purposes, even in the Gospels. The same 
word is used with different shades of import by the same Author ; and of course with 
greater diversity when used by several Authors. But in a general translation, the same 
word, when used in the same sense, should be uniformly rendered by the same English 
equivalent, when such can be found ; and selection should be made, for different cor . 
responding words in the original, of different equivalents. 

I now proceed to those additional remarks which I think desirable to offer to the 
reader — including whatever I have discovered that requires to be corrected — taking 
them in the order in which they occur in the Harmony, and prefixing numbers to each 
paragraph, that, if found convenient, a reference may be made to this Appendix. 

Observations, Corrections, and Emandations. 

1. The reference in the Note, p. 1, is answered by Prel. Diss. II. Sect, vi, where 
(p. lxi) a rendering of Luke's General Introduction is given. 

2. The 'enrolment' mentioned in Luke ii. I, p. 7, is considered in App. A. — In the same 
page, on Matt. i. 22, 'God with us', i would add among the Notes — Or, God is with 
us. — this being the probable import of Emmanuel'. 

3. In p. 8, I observe two cases where, as in the Common Version, /cai (obviously 
Hellenistic) occurs without a rendering ; viz. ch. ii. 15 and 21. If rendered at all, then 
may be an equivalent. — In the next page 'an ' has been left before 'husband': but such 
things, if they occur, it is not necessary to notice further. 

4. In the Introduction, there are many little variations fi - om the Common Version ; but 
much is there left which, in a later part of my work, I should have altered, or have given for 
it a various rendering in the Notes. — The last word of it (p. 12) should be 'men'. 

5. I have left the Proem of St. John's Gospel unaltered. My own views of its import 
I have given in other works : the latest, in the Gospel Advocate for 1834. 

6. In p. 15, in Matthew and in Luke, the literal rendering is ' generations (or broods) 
of vipers' — yevvrjfiuTa. 

7. For « his brother Philip's wife', in p. 17, read ' his brother's wife' — 0?iXi7r7roy being 
omitted by Griesbach. For a like reason, in col. 3, p. 19, omit ' Get thee behind me, 
Satan: for'.— Tn such cases, the error has chiefly arisen from the employment of 
Newcome's Greek Harmony, or Greswell's, in preparing for the press, and in correcting 
the proofs. The latter uniformly, the former generally, follows Beza's Text. 



(xxii) 



OBSERVATIONS, CORRECTIONS, AND EMENDATIONS. [Arp. E. 



8. In p. 20, John i. 38, I have left 'Master' as the rendering of Si8a<rica\og, which 
I have generally, if not uniformly, rendered Teacher. — The reader may prefer the 
former ; and it is easy to substitute Master for Teacher wherever it occurs. — Following 
the Common Version, in ch. ii. 9, (p. 22), I have left ' ruler of the feast' and * governor 
of the feast' as the rendering of the same word apxiTpuckivog, which corresponds to 
our word chairman or president. There is no reason whatever for the diversity of 
rendering : ' president of the feast' I prefer, with Wynne. 

9. In p. 21, occurs the first instance of a word in brackets, viz. '[Henceforth]' — to 
show that the original is marked by Griesbach as of very doubtful authority. The same 
denotement occurs in various other places, and always with the same import. Since it 
has not been uniformly adopted where Griesbach so marks the original, it should not 
have been employed so often as it has been, which has been owing to the influence 
of my ordinary practice in such cases. Indeed, unless various readings deemed by 
Griesbach of equal or superior value to those in his Text, are to be noticed, the very 
probable omissions should not. Accordingly, Dr. Palfrey passes them by, giving merely 
the representation of Griesbach's Text. The reader will, it is hoped, excuse the 
superfluous brackets, wherever he perceives that the omission of what is included in 
them would make no change on the import. 

10. In John ii. 22, p. 23, the reader will please to erase ' unto them', the Greek of 
which is omitted by Griesbach. He also omits 'Jesus' in ch. i. 43, for which should 
have been 'Jesus' 1 or 'he'. The former case is of some importance ; the latter is only 
noticed on a general principle. 

11. Following the C. V., I have passed by Se in John iv. 31, p. 28. The verse should 
have begun ' [Now] '. — 'In the same page and the next, the brackets are of moment. 

12. On Sect, vii, p. 32, as it respects the arrangement of this Harmony, see Diss. IV., 
p. cxviii — cxxiv. The Author has not been neglectful of Dr. Palfrey's Observations on 
the subject, in the Preface to the Boston Harmony ; but he has nothing to add to what 
is stated in the Fourth Dissertation. — In Matt. xii. 3, ' himself, if retained, should have 
been in Italics; as also • even' in ver. 8. Griesbach omits avrog, and k«i. In both 
cases, the influence of the other Gospels on the transcribers of Matthew's is observable, 
and they are good specimens of this cause of various readings. 

13. Respecting the position of Sect. viii. p. 33, see Note % p. (viii). 

14. There is great room for doubt as to the proper position of Sect ix (p. 34) — " The 
Miraculous Draught of Fishes." I am not satisfied with the present. No reason occurs 
to me why it should have been placed in the midst of a series of events (App. C) which 
are in the order of occurrence, if it took place before any of them. In a Monotessaron 
I would now place it, as heretofore I have done, as occurring in our Lord's First Pro- 
gress. By this means the connection in Luke's Gospel would be maintained : never- 
theless, it must then come after the Call recorded by Matthew and Mark. See p. cxxix. 

15. On the position of Sect, x, p. 35, see App. D. In the 4th verse (p, 3G), the 
reader is particularly requested to erase the words ' but deliver us from evil.' The 
prayer in this Gospel ended, according to Griesbach, with the word ' temptation.' 
(See par. 17). — The statements in the next page, (in which, nine lines from the bottom, 
for in read is), are much superseded by the fuller investigations in the Preliminary 
Dissertations : they may, however, be regarded as a summary of them. 

3 6. In Note § p. 39, not (in the 2d line) should have been yet. In the Text, I would 
add there after ' disciples' ; and in ver. 6, for ' Then Jesus' read 'Jesus therefore'. The 
original is ovv — (here however probably to be omitted) — which I have purposed always 
to render therefore, to distinguish from tore, then. — On the passage itself, see Prel. Diss. 
p. cxxx. 



Avr.E.} OBSERVATIONS, CORRECTIONS, AND EMENDATIONS. (XXM 



17. Lachmank wholly omits the passage (p. 42) respecting the Woman brought 
before Jesus. — I was not aware of the remarkable character of his Edition of the Greek 
Testament, till I had printed a large part of my Harmony, when my attention was 
called to it by the Friend mentioned in p. xii. It forms one of the Greek series, pub- 
lished by Black, Young, and Young ; and is a very cheap volume. Not having the power 
to consult the work in which he has fully stated the grounds and system of his Edition, 
I can only say that it presents much that it is very valuable to the critical student, and 
that the punctuation often deserves his close consideration. The prayer in Luke is as in 
the R.T., except that he places 'as in heaven so also upon earth' in brackets. — He also 
retains in brackets the clause at the end of John viii. 59, which Griesbach omits. — 
Generally speaking, he omits more than Griesbach does. He gives at the end of the 
text the passages of the R.T. omitted in it, and some other various readings ; and he states 
that he has never followed his own judgment, but has been directed by the evidence 
of the most ancient churches of the East ; and that where this is unsettled, he has 
followed the reading authorized by the agreement of the Italians and Africans. 

18. In John viii. 39, (p. 44), Griesbach omits av, and reads tare for rjre. Lachmann 
retains av, and Palfrey renders the clause as in the Harmony, i. e. as in the Common 
Version. 

19. In p. 56, Sect, iv., a passage is given, for the sake of comparison, which occurs 
regularly in p. 180. In the latter, the word is rendered ' obtain reconciliation ' which 
in the former is rendered (with the C.V.) * be delivered '. In this and two or three other 
such cases, the reader may generally prefer the later rendering. A case occurs in p. 61 
where ' shall' is found, but * will ' in p. 178. I have endeavoured throughout to give 
that auxiliary which appeared the more suited to the connection ; the original, of 
cours^ decides nothing. — In such parallel passages, not corresponding in point of time, 
a rule is put before and after ; and when the chapter-numeral appears at the head of 
the column, it is put in brackets. Thus in p. 61, " Luke [xn.] vi." denotes that the 
passage at the top of the column is not the regular passage of the Section, but ch. vi, 
part of which appears below. In the 3d col. of p. 63, there should be no rule, as the 
preceding passage belongs to the Section. — After Luke vi. 28, p. 57, Griesbach omits 
' and', and the omission adds to the emphasis. In the Note at the end of the Section, 
for 43, 45—49, read 43—49. See Prel. Diss. p. xlviii. In Matt. vii. 13, crrevng should 
have been rendered narrow as in ver. 14, where straitened is given as the rendering of 
TtSXtufiivn. 

20. In the 3d col. p. 65, the last line but two, the verse-numeral 16 should precede ' but 
he'. In col. 1, p. 67, at the top, for ' speak the word', read ' speak by word'. Griesbach 
has \oy<£> for Xoyov. 

21. In Note * p. 70, Gadara is spoken of as eight or ten miles from the Lake. 
Josephus places it less than eight from Tiberias ; and modern travelers make it much 
nearer the Lake than here stated. — In the 2d col. ' little ships ' occurs, which is the 
rendering of nXoiapta, the common reading ; Griesbach has 7r\oia. It might have been 
best, to have taken bark as the constant rendering of ttXolov, and boat, of irXoiapiov. 
In p. 71, col. 2, for ' he answered, saying' read £ he saith', to follow Griesbach's text. 

22. In the 2d and 3d columns of p. 72, the Greek verb irapaKaXeu), rendered entreat 
in the 1st, is rendered besought. This of course is contrary to my system. To make a 
distinction between the corresponding use of epurao) and 7rapaicaXtu>, one may be 
rendered beseech and the other entreat. In Mark, ver. 14, Griesbach reads them instead 
of the swine. 

23. In Luke v. 17 (p. 74), on ' the sick' should have been the Note — Lit. them. In 

Y 



(XXIV) OBSERVATIONS, CORRECTIONS, AND EMENDATIONS. [App. E. 

Mark, ver. 5, Griesbach omits thee: in ver. 9 and ver. 11, he omits and. This makes 
the expression more emphatic- 

24. In p. 76, col. 3, I have left sat down ; my system required, placed themselves at table, 
as in col. 1 and 2. I have thought of no better mode of rendering' the original words, 
which include the posture at table. See Note, p. 67. In Matthew and Mark, 
Griesbach omits to repentance ; and in Mark, ver. 10, has the Pharisees, not of the Pha- 
risees. In ver. 20, Griesbach has, in that day, and omits And in the next verse. In the 
Note, E7n^7]Q should be sin&yg. In the same Section, p. 79, Mark v. 42, Griesbach 
omits lying. 

25. In p. 81 occurs, I believe, the first instance of betray as the rendering of irapa- 
Bidw/M. In a later part, I have rendered it delivered up, as many others have done, and, 
as appears, according to the intentions of the Evangelist. — In the same Section, 
Matt. ix. 35, Griesbaeh omits among the people. 

26. Sect xi, p. 83, presents the following things requiring observation. In Luke ix. 1, 
Griesbach has the Twelve, instead of Ms twelve disciples ; and in ver. 3, staff for staves. 
In Mark vi. 11, Griesbach omits all from Verily. Lachmann retains it in brackets. 
The passage is found in Matthew. In the Note in p. 87, for Boitinius read Boltenius. 

27. On the rendering of Luke vii. 47 in p. 92, see Prel. Diss. p. exxxiii. — In the next 
page, ch. x. 4, by some inadvertence of my own, the words ' nor shoes : ' have been 
left in the text ; the reader will oblige me by erasing them. 

28. In John x. 40, p. 97, read ' where John was first baptizing'. As to the situation 
of the place, see Prel. Diss. p. xcvii. 

29. In Luke xiv. 3, 4, p. 98, Stpairfvo) is rendered cure, and taopai, heal. This 
variation may serve as a specimen of many. — In Luke xvi. 15, p. 103, Griesbach omits 
£ gtiv : read, therefore, ' is an abomination '. 

30. In p. 106, ver. 30, read ' Take ye away the stone' : in ver. 41, for the sake of 
long association, read 'But Jesus lifted up his eyes'. At the beginning of ver. 44, 
read ' He that', since Griesbach omits icai. He also omits ' Jesus ' in ver. 45. 

31. On Sect. viii. p. 107, see Preliminary Dissertations, p. exx, &c. In Luke vi. 10, 
Griesbach reads ' him' instead of ' the man'. — The next sheet begins with p. 119, &c. 
instead of 113, &c. ; and at the top of p. 120, ' worse' has been omitted before 'than'. — 
Griesbach inserts 'and thy sisters' after 'brethren' Mark iii. 32, with the lowest mark 
of probability. As this makes the authority correspond to that for words to which he 
prefixes =, since these are retained, the former should probably be inserted ; but it is 
not done by Dr. Palfrey, through following Griesbach's manual Edition of 1805, 
where it appears in the margin, with a mark of probability. 

32. Griesbach omits ' of heaven ' in Mark iv. 4, (p. 123), and ' unto them* in ver. 9. — 
I have, as others, rendered irsTeiva birds, as the C.V. sometimes does ; I would now 
render it uniformly fowls, supplying of heaven where this does not occur. In the same 
Section, p. 125, the idiomatic construction of the original has been left in Mark iv. 15 : 
the import may be thus represented, ' Now those by the way side, are they in whom the 
word is sown, &c.' On consulting Kuinoel, I find that he gives the same explanation : 
" ottov, ubi i. in quibus, in quorum animis, ut Syrus interpres cepit." — In ver. 18, 
Griesbach (see Corrigenda") begins thus, ' And others are they', &c, and omits ' this' 
before ' world.' 

33. For 'would betray him', in John vi. 64, p. 142, read, ' was to deliver him up', 
b irapaooHJoyv avrov. In ver. 71, the original is rjpsXktv avrov irapali&ovai, ' was 
about to deliver him up'. See par. 25. 

34. In Matt. xv. 32, and Mark viii. 2, p. 148, occurs a singular reading, adopted by 



App.tf.] OBSERVATIONS, CORRECTIONS, AND EMENDATIONS. (XXV) 

Griesbach, viz. rjfiepai rpeig, for rjfjiepag rpsig. The rendering of the common reading 
has been left,— with the perfect of the following verb for the present, which our idiom 
requires : Griesbach's may be thus represented, ' because it is now three days that they 
are remaining with me'. — Agreeably to the topographical views stated in the 
Preliminary Dissertations, p. cxxxvi, Matt. xv. 39 should be placed at the end of 
Sect, vi j and in the title of Sect, vii, for Magdala, read Dalmanutha. 

35. In Mark viii. 34, p. 152, Griesbach reads ' to follow' instead of 'to come' ; and 
he omits 'the same' in ver. 35: also, in Mark ix. 3, p. 154, he omits 'so', and in 
ver. 7, 'saying'. In Matt. xvii. 5, he reads ' a cloud of brightness', instead of 'a bright 
cloud'. 

36. In Mark ix. 26, p. 157, Griesbach omits ' him'. The clause may well be rendered, 
'and convulsed him greatly'. 

37. ' Then', in Luke xvii. 1, p. 160, follows the Common Version. The portion has, 
I think, no connection in time with ch. xvii, and appears to begin a supplementary 
document : see App. D. The clause should, therefore, stand thus, ' Now he said 
unto the disciples'. In the 3d col. of p. 161, opposite Matt, xviiii. 10—14, it would be 
well to insert, (as in p. 213), a reference to ch. xv. 1—7, p. 100 ; and so in the 1st col. 
of p. 100, a reference to ch. xviii. JO — 14, p. 161. These passages correspond in subjec 
but not, I think, in time. See App. D, p. (xix). 

38. Begin Part VII. (p. 167) ' Now it came to pass, when the days were fulfilled in 
which he was to be received up'. It deserves to be noticed, that from St. Luke's 
Gospel alone, it could not be known that our Lord did not ascend into heaven in the 
evening after his Resurrection, which on my computation was only thirteen days after 
' he steadfastly set his face to go to Jerusalem'. 

39. On p. 170, it may be desirable to apprise the general reader, that Luke xvii. 36 is 
wholly omitted by Griesbach, as also by Lachmann. 

40. On Sect. vi. (Luke xii. xiii), see App. D. (p. xviii).— In relation to ch. xiii. 1, 
see John xi. 55, and observe Luke xxiii. 12. —Opposite ch. xiii. 34, 35, (p. 182), in the 
1st column, may well be put a reference to the parallel place, ch. xxiii. 37, 38, p. 213. 
In the running title of that page, to should be erased. 

41. Griesbach inserts 'thy' before 'left' in Matt. xx. 21 (p. 184), and altogether 
omits 'my' before 'left' in Mark x. 40. 

42. On the position of the Supper at Bethany, I observe, in addition to what is said 
in the Note, p. 191, that from Matthew's narrative, ch. xxi. l, it would not have been 
known that our Lord even stopped at Bethany in his way to Jerusalem, which we know 
he did. Hastening to the public acts of the week, the Evangelist appears to have 
passed by the Supper at Bethany; and he adverted to it only in connection with the 
effect which the circumstances had produced on Judas's mind, at the time when this 
Apostle made his offer to the High Priest and his partisans. Mark's agreement with 
Matthew in this arrangement was most probably owing to Mark's being in possession 
of a record which had been derived from the same source as Matthew's. The great 
correspondence between Mark and Matthew, after the Return of the Apostles, renders it 
probable that a record (perhaps from St. Matthew's pen) of that period of our Lord's 
Ministry was in possession of St. Mark, who employed it in writing his Greek Gospel, (as 
Matthew himself did in writing his Hebrew Gospel), making, of course, those additions 
which his own knowledge, as an inhabitant of Jerusalem and a companion of the 
Apostle Peter, might be expected to supply. See Prel. Diss. p. xliv — xlvii. 

43. In Mark xii. 27, p. 207, Griesbach omits Oeog before Z,u>vt())V. On his text, the 
rendering in Mark should be 'He is not the God of the dead but- of the living'. 
Lachmann also omits 6 before the Qeog retained. 



(XXVi) OBSERVATIONS, CORRECTIONS, AND EMENDATIONS. [App. E. 

44. Tn Mark xii. 36, p. 208, Griesbach has Xtya saith. In the Note in p. 210, 
guide should be guides. 

45. When the Note * in p. 228 was passing through the press, I did not deem it so 
probable as I afterwards did (p. 235), that, in the paschal chamber, there were two 
distinct warnings given to Peter. In the above-mentioned Note, the reader may erase 
'first' before ' announcement'. 

46. In Mark xv. 18, p. 261, Gr. reads 6 fiaaiXevg instead of (3a<n\ev, furnishing an 
instance of the employment of the nominative, with the article, as a vocative. Another 
instance occurs in John xx. 28. In the verse following this (p. 291), Gr. omits 'Thomas'. 

47. In relation to the little variations from Griesbach's Text which have now been 
noticed, I wish to state, that, perceiving I had not, from the cause mentioned in 
No. 7, as well as other circumstances, adhered to it so closely as I had intended, I pro. 
posed to insert a Table of Griesbach's Departures, in the Gospels, from the Received Text ; 
but through regard to my own time, and to the reader's convenience, I concluded upon a 
specific reference to every variation which I could discover. This I have now executed. 

I have not discovered any thing else to add or to correct in the Harmony. On the 
Preliminary Dissertations I have only the following remarks to offer. 

48. To the Authors adopting the Tripaschal Hypothesis, (see p. x), I have to add the 
Rev. George Townsend, M. A., Prebendary of Durham, whose opinion relating to the 
coherency of the introductory records I have already stated in p. (iv). — To those who 
have adopted the Bipaschal, are to be added the Rev. Dr. Palfrey, and the Rev. 
Henry Ware, Jun. both of Cambridge University, U. S., as stated in p. viii, at the 
end of the Table of Contents : also my esteemed Friend, the Rev. W. Field of Warwick, 
who, however, follows Dr. Priestley's arrangement. See the Christ. Ref. for 1835. 

49. In p. xxxix, about the middle, read — Nor does the Parable of the Barren Fig-tree 
present any. 

50. The Tabular View referred to in the Note p xliv, extends only to our Lord's 
Arrival at Bethany — In p. liii, 1. 7, insert the closing parenthesis after p. 168. 

51. In p. lxxi, a reference is made to Mr. Carne's Letters, which would lead the 
reader to expect more quotations from him than actually appear. That I have given 
no more, is owing to the many passages I have extracted from Lamartine. — In p. Ixix 
Esdraelon is misprinted. 

52. In p. lxxxviii, a reference should have been made to the accounts of travelers that 
the Lake of Galilee, like all others that are surrounded by mountains, is exposed to the 
effect of hurricanes, which, sweeping from the mountains, instantaneously raise a 
boisterous sea. The fact was among my memoranda, but escaped me at the right 
place. A reference to it will be found in p. cii. 

53. The first page of sig. n, should have been xcvii not xcviii. — The expression of 
doubt in the Note p. cix, respecting the extent of the platform on which the Temple 
was built, was needless : it certainly extended to the south of the outer wall. — Mr, 
Charles Fripp, Architect of Bristol, having kindly undertaken to draw for me Elevations 
of the Temple according to my views derived from Josephus, was led to point out, that 
the Beautiful Gate of the Temple, p. cxi, was as broad in the opening as it was high, 
there being two folding doors, each having the breadth mentioned. — The measurement 
which I have given was computed by me many years ago, taking the cubit at 18 inches ; 
as it certainly was as much as 21, the reader may add one-sixth to all the measures. — 
The note in the next page, p . cxii, was made with an uncorrected copy of the Plan 
before me : the contraction is represented in the Plan given in this volume. 



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